LIBRARY OF CONGRESS. 



Gfjap GJopi^riQfjt !l^0. i 

Shelf ....£)^..:Vr/ '" 

INITEU STATES OF AMERICA. 



The Christian at Mass 



REV. JOSEPH L. ANDREIS. 



This hook lifts the veil that covers infinite treasures 
from the sight of the Christian. 



AR 27 1896 ^^^^^ ^ 



^1 



BALTIMORE: 

JOHN MURPHY & CO. 

1896. 



Z^--. 






Tke Library 
OF Congress 

WASHINGTON 



With the Approbation 

OF 

His Eminence James Cardinal Gibbons, 
Archbishop of Baltimore, 



Copyright, 189G, by Rev. Joseph L. Andrkis. 



L 



PREFACE. 



" The Christian at Mass " might be very simply pre- 
jBxed with the old proverb, — " a friend in need is a 
friend indeed." 

And this proverb would both in the manner and 
matter express what the writer of this little book wants 
it to be, — -a very honest and direct " friend." It was 
written in the intervals of unceasing work by a pastor 
for his flock. It makes clear the meaning of the Mass 
in all its parts. It points directly to the centre of the 
Sacrifice, — the Passion and Death of its High Priest 
and Victim, Jesus Christ. It leaves nothing unex- 
plained ; it speaks for itself ; and the writer is willing 
to let it so speak. Merely quoting the words of one 
who has carefully read the MS., — ^^^The Christian at 
Mass^ lifts the veil that covers infinite treasures from 
the sight of the Christian ; it will not only make the 
reader more pious, but more intelligently pious." 

ill 



PARTS OF THE MASS. 



t 



ALLEfiORICAl MEANING. 



PAGE. 

Preface , iii 

Introduction xix 

The Christian to Mass 1 

The Priest from the Sac- 
risty to the Sanctuary... 3 

The place whereon the 
Priest locates the veiled 
chalice 3 

The Priest going to the 
Epistle side and open- 
ing the Missal 3 



The Priest descending to 
the lowest step of the 
Altar 

The Priest beginning the 
Mass with the sign of 
the cross and the recita- 
tion of the 42nd psalm. 

The Priest, reverently in- 
clined, reciting the CoN- 

FITEOR 



Eeflections 

Christ from His last sup- 
per-chamber to Geth- 
semani. Keflections. 

The lonely spot selected 
by Christ to prepare for 
His sacrifice. Reflec- 
tions 

Judas Iscariot on his way 
to the high priests and 
princes of the Jews to 
open his plan of deliver- 
ing Jesus into their 
hands. Reflections.. 

Christ withdrawing from 
the apostles to be alone 
and kneel to pray. Re- 
flections 

Christ's mental agony for 
the impending suffer- 
ings and death on a 
cross. Reflections... 

The internal combat of 
Jesus, and His expostu- 
lation with the Father 
to spare Him the chalice 
of sufferings and death. 
Reflections. 



VI 



THE CHRISTIAN AT MASS. 



PACK. 

The Priest ascending the 
Altar steps 8 

The l^riesi Kissing the 
Altar 12 

The Priest going to the 
Missiil 16 

The Priest reading the 
Introit 17 

Tiie Priest going to the 

middle of the Altar IS 

The Priest reciting the 

KyRIE ELEISON 18 



The Priest reciting the 
Gloria in excelsis... 19 

The Priest turning to- 
wards the people and 
saying Dominus vobis- 
CUM 20 

Tiie Priest going to the 
Missal to read the Epis- 
tle. 24 

The beginning of the read- 
ing of the Epistle 25 

The Priest continuing the 
reading of the Epistle. 26 

The Priest reading the 
Gradual and Tract 
in a lower tone of voice. 29 



I'Ai.K. 

Christ offers Himself ready 
to suffer and die for 
men's salvation. Re- 
flections 8 

Judas kisses Jesus. Re- 
flections 12 

Christ bound with ropes 
is dragged by an armed 
mob, and brought before 
Annas. Reflections. 17 

Christ stands as a criminal 
before Annas. Reflec- 
tions 17 

Christ is sent by Annas to 
('alphas. Kkflkctions. 18 

Caiphasengaged in finding 
false witnesses against 
Christ, and Christ spit 
upon — struck on the face 
and mocked. Reflec- 
tions 18 

Peter denies his Divine 
Master. Reflections. 19 

Christ glances at Peter 
after his third denial, 
and Peter met His eye. 
Reflections 20 

Christ brought before Pon- 
tius Pilate. Reflec- 
tions 24 

The opening of Christ's 
trial. Reflections.... 25 

Pilate hears the charges 
against Christ. Re- 
flections 26 

Pilate thinks and resolves 
what to do with Christ ; 
and the high priests and 
scribes whisper to one 
another to force Pilate 
to put Christ to death. 
Reflections 29 



THE CHRISTIAK AT MASSs 



VU 



The carrying of the Mis- 
sal to the Gospel Side.. 31 

The Priest reverently in- 
clined in the middle of 
the Altar, recites the 

MUNDA COR MEUM — 

cleanse my heart 34 



The Priest reads the Gos- 
pel , 39 

The practice of making 
The Sign of the Cross 
on the Forehead, 
Mouth and Breast, at 
the beginning of the 
reading of the Gospel.. 44 



^ 



After the Gospel, the 
Priest preaches a Ser- 
mon 44 

The Priest recites the 
Credo 47 



Why, in olden times, only 
exemplary Christians 
were permitted to be 
present at Mass from 
the Offertory out 51 

Why the Priest kisses the 
Altar in the Middle of 
it 52 



PAGE. 

Christ led from Pilate to 
Plerod. Keflections.. 32 

Christ refuses to say a 
word in answer to 
Herod's many ques- 
tions, and is clothed 
with a white garment 
to be mocked. Eeflec- 
TIONS 34 

Christ declares that He is 
also God. Keflec- 
tions 39 

It is to acknowledge 
Christ as Divine Teach- 
er ; to show readiness to 
listen to His teachings; 
to manifest the duty to 
confess one's sins to ob- 
tain forgiveness ; and 
make profession of sor- 
row and gratitude. Re- 
flections 44 

The word of God preached 
to the people. Keflec- 
tions 44 

Christ established the 
kingdom of truth upon 
earth to have all men 
to conform to His teach- 
ings. Keflections.... 47 

To show veneration for the 
sacred mysteries of the 
Altar. Keflections... 51 



Because on that spot there 
is a sacred stone incased, 
which signifies Christ — 
the corner-stone of the 
Church. The Priest 
kisses it to imbibe the 
spirit of Christ, that he 
may communicate a por- 



VIII 



THE CHRISTIAN AT MASS. 



lloart-luuchinj:: scene l)e- 
tween the Triest turning 
towards tlie people and 
sayin*,', Dominus vobis- 
CUM, and the people an- 
swering^ throii>(ii the ser- 
ver of the Mass, or the 
choir, Kt cum spiritu tuo 

Being again turned to- 
wards the Altar, the 
Triest says with audible 
voice: Oremus 53 



The Offertory 54 



52 



The Priest taking off the 
veil from the Chalice... 61 



The Priest offering the 
unconsecrated host to 
the Blessed Trinitv 



62 



The Priest pouring wine 
and a few drops of 
water in the Chalice for 
theOflertory 63 



PAQE. 

tion of it to the people 
present 52 

The Priest's wish that the 
spirit of the Lord may 
be as fully with the peo- 
ple present as it was 
with His first disciples 
is joyfully recipro(,'ated 
by the people. Re- 
flections 53 

It is an earnest invitation 
to the people to pray, 
and thus prepare for 
the approaching act of 
the Consecration. Re- 
flections 53 

It expre&ses (1) the prac- 
tical ideal of Christian 
life, viz.: prayer, alms- 
giving, fasting, and 
Holy Communion, (2) 
Christ offering Himself 
as victim of propitia- 
tion upon the Altar. 
Reflections 54 

Christ stripped of His gar- 
ments, and most cru- 
elly scourged. Reflec- 
tions'. 61 

Christ offering His bruised 
and bleeding Body as a 
sacrifice to His Father 
for the remission of 
men's sins. Reflec- 
tions 62 

It represents the Blood 
and water which came 
out from the side of 
Jesus — opened with a 
spear after His death. 
Reflections. The 

wine represents the 
Blood of Christ; the 



THE CHRISTIAN AT MASS. 



IX 



The Priest offering the 
Chalice with wine and 
water, saying : we of- 
fer, etc 64 

The Priest putting the 
PALii on the Chalice 
after its offering 68 

The Priest standing on 
the Epistle side and 
washing the extremi- 
ties of both thumbs and 
forefingers, while recit- 
ing part of psalm xx vth . 70 

The Priest in the middle 
of the Altar, raising his 
eyes to God, and praying 
in inclined posture 72 



The Priest turning to- 
wards the people and 
saying : Orate, fra- 
TRES ; and returning to 
face the Altar by mak- 
ing a circle 72 



After the Orate, fra- 
TRES, the Priest no 
longer facing the peo- 
ple till towards the end 
of the Mass 77 



PAGE. 

water represents the 
people for whose re- 
demption His Blood was 
shed. Reflections... 63 

Both the Priest and the 
people offer the Sacri- 
fice conjointly. Re- 
flections 65 

It represents the crown of 
thorns plaited and press- 
ed on the head of Jesus, 
Reflections 68 

Pilate feigning his inno- 
cence by washing his 
hands before the people. 
Reflections 70 



Supplication to the Blessed 
Trinity to accept the 
Sacrifice about being 
accomplished for his 
own salvation, — for that 
of the people present, 
and of those for whom 
it is offered. Reflec- 
tions 72 

It represents Christ with a 
scarlet garment on His 
mangled and bleeding 
Body, a reed in His 
right hand, a crown of 
thorns on His head, 
shown to the people by 
Pilate, saying : Ecce 
Homo — Behold the 
man. Reflections.... 73 

It represents the Priest 
closeted with God to 
entreat Him with re- 
newed insistence to ac- 
cept the Adorable Sac- 
rifice he is about to 
offer 77 



THE CHRISTIAN AT MASS. 



The Priest reading or 
singing the Preface... 



The Sanctus, Sanctus, 
Sanctus, and Ho 

SANNA 79 



After the Sanctus, the 
Priest lifting his liands 
and eyes to heaven, and 
praying in inclined pos- 
ture ^ 80 

Tlie Priest making signs 
of the cross over the 
chalice and the host 81 

The Memento for the 
living 86 



TAGK. 

It represents the public 
declaration of Christ's 
innocence by Pilate, 
while delivering Him to 
His enemies to be cruci- 
fied. Reflections 78 

It represents the sol- 
emn reception given to 
Christ on entering Jeru- 
salem a short time be- 
fore ; but now changed 
into the clamoring for 
His death. Reflec- 
tions 79 

It represents Jesus con- 
demned to death. Re- 
flections 80 



It represents the ene- 
mies of Jesus hasten- 
ing to carry out His 
sentence of death. Re- 
flections 81 

Jesus is entreated by the 
Priest that as He car- 
ried the sins of all men, 
suflered and died on a 
cross for their expia- 
tion, so He may vouch- 
safe to grant the fruit 
thereof to the person 
for whom the Mass is 
being ofiiered, and to 
those, also, whom he re- 
commends to Him. It 
is, moreover, a reminder 
of the fact that all men 
were by their sins an 
instrument of the Pas- 
sion of Jesus. Reflec- 
tions 86 



THE CHKISTIAN AT MASS. 



XI 



PAGE. 
The COMMUNICANTES 86 



The Priest extending both 
hands over the chalice 
and the host 87 



The Priest making three 
signs of the cross over 
the host, and one sign 
over the chalice 88 

Immediately before the 
Consecration, the server 
of the Mass kneels a 
little behind the Priest, 
and lifts the hem of his 
chasuble 92 

The Priest making three 
signs of the cross over 
the host and the chalice 
conjointly, and one sign 
over the host and an- 
other over the chalice 
separately 92 

The Priest whispering a 
short prayer to the Most 
High 92 



PAGE. 

The Priest entreats Christ 
— the Head of the Uni- 
versal Church — viz. mil- 
itant,— suffering and tri- 
umphant, to extend the 
fruit of the Sacrifice to 
the faithful on earth by 
granting them grace and 
salvation ; to the souls 
in Purgatory by giving 
them relief, and to the 
Saints in heaven by 
making them enjoy ever 
more the bliss of eternal 
glory. Reflections... 86 

It represents Jesus rudely 
seized by His enemies, 
a heavy cross laid on 
His mangled shoulders, 
and made to carry it on 
the steep road to Cal- 
vary. Reflections... 87 

It represents Jesus strip- 
ped of His clothes, and 
His Crucifixion. Re- 
flections 88 

It indicates the union of 
Priest and people in the 
offering of the Sacrifice. 
Reflections 92 



It is to indicate the me- 
morial of and the fruit 
from the Passion of our 
Lord. Reflections... 92 



It reminds the Christian 
of what Jesus said to 
His twelve disciples 
immediately before and 



XII 



THE CHRISTIAN AT MASS. 



The Consecration 93 

The Priest raising the con- 
secrated elements above 
his head 95 

The Calvary 96 



After the Elevation, the 
Priest is seen with ex- 
tended hands, absorbed 
in silent prayer 103 



The Priest takes a sup- 
pliant posture and si- 
lently prays for himself 
and the people 105 

The Memento for the 
Dead 106 

Two other crosses besides 
that of Jesus 110 



The Priest is heard say- 
ing : Nobis quoque 

PECCATORIBUS, also tO 

us sinners 116 



The Pater Noster 118 



PAGE. 

after His last supper. 

Kkflections 93 

The Priest's power to con- 
secrate. Reflections.. 93 

It represents the lifting of 
the cross with Jesus on 
it. Reflections 95 

It means man's skull, 
and indicates that Jesus 
Christ was crucified on 
the spot where Adam 
was buried. Reflec- 
tions 96 

This represents Jesus 
Christ silently praying 
from the cross, — pa- 
tiently bearing His most 
excruciating torments. 
Reflections 103 

Reflections 105 

Reflections 106 

Reflections on the two 
thieves crucified along- 
side of Jesus 112 

It reminds the Christian 
of the good thief who, 
also, from a cross, was 
beggincr Jesus to pardon 
him his crimes, and save 
his soul. Reflections. 113 

Its seven petitions are a 
reminder of the seven 
words spoken by Jesus 
from the cross. Re- 
flections 118, 133 



THE CHRISTIAN AT MASS. 



XUl 



First petition: Our Fa- 
ther, WHO ART IN 
HEAVEN, HALLOWED 
BE THY NAME 

Second petition : Thy 
Kingdom come 



Third petition : thy will 

BE DONE ON EARTH AS 

it is in heaven 

Fourth petition : Give us 

THIS DAY OUR DAILY 
BREAD... 



Fifth petition : Forgive 
us OUR trespasses, as 
we forgive them who 
trespass against us... 

vSixth petition: lead us 

NOT INTO temptation. 

Seventh petition : But 

DELIVER us FROM EVIL. 



The last petition : But 

DELIVER us FROM 

EVIL, is made by the 
people through the ser- 
ver of the Mass, or by 

the choir 141 

The Priest ratifying the 
last petition by saying, 
in a loud voice : Amen ; 
and specifying its mean- 
ing in a silent prayer.... 142 



PAGE. 

First word : Father, for- 
give them, for they 
know not what they 
DO. Keflegtions 103 

Second word: Amen, I 

SAY TO THEE, THIS DAY 
THOU SHALT BE WITH 

ME IN Paradise. Ee- 

FLECTIONS 115 

Third word : Woman, 
behold thy son, — 
behold thy mother. 
Keflegtions 118 

Fourth word: Eli, Eli, 
Lamma Sabagthani, 
that is My God, my 
God, why hast thou 
forsaken me. Ee- 
FLECTiONS. Considera- 
tions on Holy Commu- 
nion 119 

Fifth word: I thirst! 
Eeflections 125 

Sixth word: It is con- 
summated. Eefleg- 
tions 151 

Seventh word: Father, 
INTO Thy hands I 
gommend my spirit. 
Eeflections 152 

It refers to the past, pres- 
ent, and future evil. 
Eeflections 142 

Eeflections ,. 142 



XIV 



THE CHRISTIAN AT MASS. 



The Priest holding the 
Sacred Host over the 
Chalice, and hreaking 
it in three parts 144 



The Priest holding a part 
of the Sacred Host over 
the Chalice, and saying : 
Pax DOMINI SIT sem- 
per voBiscuM — " May 
the peace of the Lord 
always be with you "... 149 

The Priest dropping a 
part of the Sacred Host 
into the Chalice 150 



The Agnus Dei. 

" Lamb of God who 
taketh away the sins 
of the world," with the 
repealed words, mise- 
rere NOBIS — " Have 
mercy upon us,'^ and 
the words Dona no- 
bis PACEM — ''Give us 
peace" 155 

The Priest taking an in- 
clined posture, — recit- 
ing silent prayers while 
striking his breast 167 



PAGE. 

In olden times, a much 
larger Host was used to 
give Holy Conun union 
to the j)eople present. 
Keflections 144 

It represents Jesus dying 
on the cross. Keflec- 
tions. 

The great inheritance be- 
queathed to us from the 
cross by the Man-God, 
Jesus Christ. Reflec- 
tions 150 



It represents tlie signing 
of the treaty of peace 
with Godand men. Re- 
flections 150 

And, Jesus Christ descend- 
ing into Limbo. Re- 
flections 154 

It recalls to mind the va- 
rious wonders, and the 
conversion of spectators 
of the crucifixion, at the 
moment of the death of 
Jesus. Reflections... 155 

It also represents the ad- 
mirable effects of His 
death. Reflections.. 156 

It indicates belief in the 
real presence of Jesus 
Ciirist on the Altar, — 
sincere sorrow for sins, 
and supplication for the 
grace of conversion and 
pardon. They are the 
dispositions for a proxi- 
mate preparation to re- 
ceive the Body and 



THE CHRISTIAN AT MASS. 



XV 



The Priest uncovering the 
Chalice, and taking the 
Com munion 



174 



The Priest covering the 
Chalice with the veil 
and burse, and the Ser- 
ver of the Mass carry- 
ing the Missal to the 
Epistle side 186 



The Priest leaving the 
middle of the Altar 
and going to the Missal. 187 



The Priest back to the 
Missal 188 

The Priest passing from 
the Missal to the mid- 
dle of the Altar, then 
turning towards the peo- 
ple, and giving them the 
usual salutation 190 

The Priest going back to 
the Missal — saying one 
or more prayers, and, 
then, closing it 191 



PAGE. 

Blood of Jesus Christ 
in Holy Communion. 
Reflections... 168 

The first represents the 
taking down of the 
dead Body of Jesus 
from the cross, and the 
placing of It in the 
lap of His sorrowful 
Mother ; the second fig- 
ures the burial of It. 
Reflections.., 174 

All this represents the 
great stir which took 
place on the day after 
the burial of Jesus 
among the chief priests 
and pharisees, who 
hastened to Pilate to 
express their fears, 
and ask him to station 
guards around the sep- 
ulchre of Jesus. Re- 
flections. .» 186 

This act reminds the Chris- 
tian of the Soul of Christ 
returning from Limbo 
with the host of the 
holy souls just delivered 
from it. Reflections. 188 

It represents the Resur- 
rection of Jesus Christ. 
Reflections 188 

All this represents Jesus 
Christ appearing alive, 
and giving peace to 
His disciples. Reflec- 
tions , 190 

It represents Jesus teach- 
ing His disciples during 
the 40 days after His 
Resurrection ; then, His 



XVI 



THE CHRISTIAN AT MASS. 



The Blessing by the 
Pkiest of the people 
present 194 

The Last Gospel 197 



PACK. 

Ascension into heaven. 

Reflections 191 

This Blessing represents 

THE DI-^sCEST OF THE 

Holy Ghost. Reflec- 
tions 194 

It represents Jesns Christ 
crowned with glory and 
honor in heaven, and 
assisting His Church on 
earth all days even 
to the consumma- 
tion of the world. 
Reflections 197 



1. Precious fruits of the Mass 210 

2. The Mass the means to pay our debts to God 210 

3. We owe God honor, SATii?FACTiON, gratitude, and 

dependence 210 

4. Honor toCJod 211 

5. Satisfaction toGod 216 

6. The Sacrifice of the Mass appeases God^s justice 216 

7. The Mass a prop//iV(/or?/ Sacrifice 218 

8. The Mass also beneficial to the absent, living or dead. 219 

9. The Mass satisfying God's justice 221 

10. Gratitude to God 225 

11. God's liberality 226 

12. Goil's benefits in the order of nature 226 

13. (lod's benefits in the order of grace 227 

14. The Holy Eucharist — the climax of God's benefits 

to us...'. 228 

15. Ingratitude 229 

16. Priest and people join in thanking God 229 

17. People's practical manifestation of their gratitude to 

God 229 

18. Tests of gratitude 230 

19. The first test is remembrance of God's benefits 231 

20. The second test is love to the benefactor 232 

21. The third test is an earnest endeavor to serve GoiL... 233 

22. The fourth test is earnestness in praising and thank- 

ing God 234 

23. Dependence upon God's Bounty 239 



1 



THE CHRISTIAN AT MASS. XVll 

PAGE. 

24. Man's wants 239 

25. Man's temporal wants.. 239 

26. Man's spiritual wants 239 

27. Necessity of the grace of direction 240 

28. God's special help — necessary for three things 240 

29. Necessity of the grace of protection 243 

30. The Sacrifice of the Mass — the infallible means to 

secure God's necessary help 245 

31. Jesus Christ — our advocate with God 245 

32. Practical manner of hearing Mass 247 

33. What the Christian should know when he is going to 

Church 248 

34. What the eyes of the Christian's soul sees in the 

Mass 248 

35. What the Christian knows about the spiritual riches 

of the Mass 249 

36. Necessity of these riches to the Christian 249 

37. Disposition of body and soul required for the fruitful 

hearing of the Mass before, during and after it 249 

38. Disposition of the body before Mass 250 

39. Why the Priest eats and drinks nothing before his 

Mass, or Masses , 250 

40. What should be avoided in the manner of dressing, 

before goin^ to Church 250 

41. The reason with an illustration 250 

42. Dispositions of the body in Church 251 

43. Extremes to be avoided after Mass 251 

44. Dispositions of the soul before leaving home for 

Church 252 

45. Illustration 252 

46. The Christian in state of mortal sin before Church 

time 252 

47. What the Christian present at the Mass should be.... 252 

48. The Christian at the Consecration in the Mass 255 

49. The Christian at the Priest's Communion in the Mass. 255 

50. Conclusion of the practical manner of hearing Mass. 255 

51. Appendix 257 

52. The Christian at Requiem Mass 257 

53. Why sacred vestments of five different colors are used 

at the Altar 257 

54. How old is this practice 258 

55. Testimony from the Apocalypse 258 

56. Why vestments of white color? 259 



XVlll THE CHRISTIAN AT MASS. 

PAGE. 

57. Why vestments of red color? 259 

58. Why vestments of ^Teen color? 260 

59. Wiiy vestments of purple color ? 260 

60. Why vestments of black color? 260 

61. The number of Masses for the dead, in the Missal 260 

62. The first Mmss of Requiem 261 

68. The second Mass of Keep Turn 261 

64. The tbird M.iss of Requiem 261 

Qci. The fourth Mass of Requiem 261 

66. Merits of the Mass of Requiem 262 

67. Mass for All Souls 263 

68. The first prayer 265 

69. The Kpistle and Gospel 265 

70. The Dies ine 266 

71. The Ofl'ertory 266 

72. The Mass for the dav of death, or burial 267 

73. Tbe first praver .' 267 

74. The Epistle.' 268 

76. Consolations to those who grieve over a dead relative 

or friend 268-9 

76. The Gospel 269 

77. The use of liquors and flowers to be discountenanced 

and abandoned 271 

78. The Anniversary Mass 272 

79. The first prnyer 272 

80. Tbe Epistle 273 

81. The Gospel 273 

82. Tbe Daily Mass for the Dead 274 

83. The first prayer 274 

84. The Epistle 274 

85. The (iospel 275 

86. Practical conclusions 276 



INTRODUCTION, 



Dear Christian Reader : 

The preparation of the following Instructions and 
their presentation to the public, are mostly due to one, 
whose earnest suggestion was a command. It was that 
I should explain the Holy Sacrifice of the Mass. 

This task was, therefore, undertaken with the intent 
of aiding the Christian to assist at Mass with the spirit 
for which it was instituted by our Blessed Lord, Jesus 
Christ. " The Christian at Mass^' will, then, enable 
you to relish and profit more by the Mass, with, or 
without, the prayer-book. 

This little volume consists of a series of Instructions 
on the allegorical meanings of the principal parts of 
the Holy Sacrifice of the Mass — all bearing on the 
Passion and Death of Its High Priest and Victim — 
Jesus Christ, — on the subsequent mysteries of Redemp- 
tion, — on the precious fruits of the Mass, — on the 

xix 



XX THE CHRISTIAN AT MASS. 

practical manner of hearing it, and, as an appendix, on 
the Maijs for the dead, said in bhick vestments. 

The result from its perusal will be to have your mind 
and heart riveted on the scene enacted on Calvary, — 
on the mysteries that followed, as mystically reproduced 
on the Altar. You will, thereby, be aided to harvest 
from the Mass an abundance of its immense riches. 

All the good that may be done by the perusing of 
these pages, is by the writer offered to the honor and 
glory of God, and of His Son — our Lord Jesus Christ. 

Rev. Joseph L. Andreis. 

Baltimore, Maryland, 1895. 



THE CHRISTIAN AT MASS. 



FIRST INSTRUCTION. 

WHEN he leaves his house^ to be present at the 
offering of the Adorable Sacrifice of the 
Mass, the Christian shows that he is aware of St. 
PauFs saying : " We have not here a lasting city, but 
we seek one that is to come ; ^^ ^ that faith teaches him 
that God has made him for heaven, his only lasting 
home ; and that he remembers the words of Christ 
spoken after His last supper : '^ In My Father's 
house there are many mansions. ... I go to pre- 
pare a place for you.'' ^ 

He also shows he believes that by the offering of 
Masses and other suffrages for souls in Purgatory, 
he intends to hasten their entrance into the place he 
craves for himself — heaven. Whenever he thinks 

1 Hebr., xiii, 14. ^ g^. John, xiv, 2. 

1 



2 'THE CHRISTIAN AT MASS. 

of, or celebrates the least ol' All Saints, he is irre- 
sistibly forced to ask himself: "Shall I also be of 
their number? Shall I also stand with them before 
the throne of God and in the sight of the Lamb, 
clothed with white robes, and holding a palm in my 
hands? Shall I join them in singing praises to God, 
and to the Lamb? Shall I also be led to drink at 
the fountains of the waters of life, and have God 
wipe away all tears from my eyes?" The Angel 
of Faith whispers, that just as he now passes from 
his house to the house of worship, so will he pass 
from the Church Militant to the Church Trium- 
phant ; and just as he now comes before the Altar 
wdiereon the Divine Lamb is slain anew for his re- 
demption, so will he go before the throne of His 
glory in heaven. It is to realize these longings that 
the Christian comes before the Altar, and follow^s 
step by step the Divine Victim AVho offers Himself 
in sacrifice as on Mount Calvary through the min- 
istry of the Priest empowered by Him. The Chris- 
tian believes that this Divine Victim is the Blessed 
Saviour Jesus Christ, who is morally present in His 
Priest personating Him; the Christian also firmly 
believes that Jesus Christ \s physically present in that 



THE CHRISTIAN AT MASS. 3 

which the Priest offers ; and, therefore He, by means 
of the Priest, as His intelligent instrument, offers sac- 
rifice, and in that sacrifice He is Himself the Victim. 
Hence, by assisting at Mass, the Christian adores 
Him, thanks Him, supplicates Him for the grant 
of the graces necessary to fidelity, of pardon for infi- 
delities, and of mercy to supersede the too-well- 
deserved rigor of justice. 

With his soul thus predisposed, and his body rev- 
erently postured, the Christian beholds the Priest in 
his sacerdotal vestments and with a veiled chalice 
in his hands, advancing with grave composure from 
the Sacristy to the Sanctuary^ and he piously imag- 
ines he sees the Lord Jesus Christ just coming from 
His last supper-chamber. Who, in company with 
only three of His Apostles, namely, Peter, James 
and John, directs His divine steps to the country 
place called Gethsemani. The place whereon the 
Priest puts the veiled chalice reminds the Christian 
of the lonely spot in Gethsemani, which Jesus 
selected to prepare for His sacrifice. When the 
Priest goes to the Epistle side and opens the book 
called the Missal, the Christian thinks of Judas 
Iscariot on his way to the high priest and the princes 



4 THE CHRISTIAN AT MASS. 

of tlie Jews, to open his mind to tlieni concerning 
his vile plan of delivering his Divine Master into 
their hands. 

In tlie (lescendino; of the Priest from the Altar to 
its lowest step, the Christian sees Christ, Who, being 
conscions of the dark doings of His faithless disci- 
ple, ^^ begins to fear and feel sorrowful ; '^ ^ bids His 
three Apostles " watch and pray that they may not 
enter into temptation;''^ and, " withdrawing away 
a stone's throw from them. He Himself kneels down 
to pray." ^ The Christian is struck by the carefully 
chosen wording used by St. Luke in qualifying as a 
withdrawal the leaving of Jesus from His company, 
and sees its meaning, namely : that in the condition 
of great sadness from which He was suffering, His 
natural inclination i)rompted Him to remain with 
His friends ; but, following the counsel of His own 
spirit. He tore Himself away from them in order to 
be alone with His Heavenly Father, and thus seek 
comfort and consolation in Him instead of in men. 
With this example before his eyes, the Christian 
learns that in his afflictions he must not put his chief 

^St. Mark, xiv, 33. ^St. Luke, xxii, 41. 

■^ St. Matthew, xxvi, 38. 



THE CHRISTIAN AT MASS. 5 

hope of consolation in man, nor immoderately seek 
after earthly satisfactions; but first^ as St. James 
says, crave at God^s hands, and expect them from 
Him/ after the example of the prophet David, who 
said : ^^ My soul refused to be comforted ; I remem- 
bered God, and was delighted. ^^^ 

When the Priest at the foot of the Altar begins 
the Mass by making the sign of the cross on himself 
and reciting the 42d Psalm^ the Christian imagines 
he sees the terrible scene of sufferings and death on 
the cross as it was present to the mind of Christ, 
and perceives how terribly it affected Him, since it 
so overcame Him as to cause Him to " fall flat on 
the ground,^^^ and suffer such great agony as to 
sweat blood so that its " drops were trickling down 
upon the ground.'^ ^ At this juncture the Christian 
is informed by St. Luke that, " being in agony, 
Christ prayed the longer ; ^^ ^ and is told by St. Mat- 
thew that Christ^s prayer was : " My Father, if it 
be possible, let this chalice pass from me. Never- 
theless, not as I will, but as thou wilt.^^ ^ 

^ V. 13. ^^t. Luke, XXII, 44. 

2 Ps. Lxxvi, 4. * XXII, 43. 

3 St. Mark, xiv, 35. ^ ^xvi, 39. 



6 THE CHRISTIAN AT MASS. 

It is when the Priast profoundly inclines to recite 
the Confiteor, that the Christian pictures to himself 
the agonizing Jesus expostulating with His Eternal 
Father, and apprehends in that prayer the intense 
combat between His inferior will and His superior 
will — the will of the flesh and the will of the spirit. 
The inferior will, the will of the flesh, refused to 
sutTer and meet the ignominious death of the cross, 
because of the natural repugnance to suffer and die, 
and because it seemed vain that He should submit 
to His Passion for the sake of people who had per- 
sistently resisted Him, persecuted Him, and were 
now seeking His destruction ; nay, even for the sake 
of His very disciples, for they had forsaken Him. 
But His superior will, the will of His spirit, which 
constantly was subject to the will of His Eternal 
Father, as He Himself had formerly declared, say- 
ing: ^^ I do always the things that please Him,'^ ^ 
demanded the surrender of His inferior will : ^' not 
as I will, but as thou wilt.^^ The redemption and 
salvation of mankind had to be accomplished 
through His Passion and death ; hence, with His 
superior will, Jesus said to His Heavenly Father : 

^ St. John, vui, 29. 



THE CHRISTIAN AT MASS. 7 

^^as thou wilt that I should suffer and die for 
the redemption and salvation of all men, so I 
also will itJ^ 

Concerning the prayer which Christ repeated for 
the third time, namely : " My Father, if it be pos- 
sible, let this chalice pass from me. Nevertheless, 
not as I will, but as thou wilt,^^ the Christian bears 
in mind the explanations which St. Ambrose and 
St. Catherine of Siena offer as received through 
special revelation from Christ Himself, namely : 1st, 
That by that prayer Christ manifested Himself ex- 
ceedingly anxious to drink the chalice of His Pas- 
sion and Death, that He might show His intense 
love for His Father, and redeem all men ; that He 
was therefore so longing for the moment to accom- 
plish this great work, that He must have said : ^^My 
Father, my desire to suffer and die is so intense that 
any delay, even of an hour, nay, of a minute, is 
agonizing; let then this chalice pass by my drinking 
the whole of its bitter contents, that I may thus 
conquer death and at once return to Thee.^^ In fact 
He had expressed this desire on former occasions ; 
for instance, when He said : " T have a baptism, 
wherewith I am to be baptized, and how am I strait- 



8 



THE CIIRLSTIAX AT MASS. 



ened until it be accomplished?'^^ Again, when 
immediately before His Passion, He said : " With 
desire I have desired to eat this paseh with you.'^^ 
The explanation given by St. Catherine of Siena is 
that, foreseeing that many would be ungrateful to 
His Passion, remain in sin, and be eternally lost, 
Christ felt greatly grieved, and called this grief a 
chalice. Hence His expostulation with His Heav- 
enly Father : " Let this chalice pass from me,'^ as 
if He had said : " Take away this great grief from 
me; prevent so many men from being lost, and 
grant that all may be saved.^^ The Christian knows 
that had Christ earnestly asked this, it would have 
been granted Him, for the Father would not refuse 
His Son ; but Christ would rather conform to the 
will and justice of His Father, and hence He said : 
" Not my will, but thine be done.'^ ^ 

THE PRIEST ASCENDS THE ALTAR STEPS. 

In him, the Christian views Christ, Who of His 
own free will delivers Himself up into the hands of 
His enemies, to work out their redemption and that 



^ St. Luke, XII, 50. * Ibid.^ xxii, 15. ^ Ibid.^ xxii, 42. 



THE CHEISTIAN AT MASS. 9 

of all men ; in fact^ said He to His three Apostles : 
^^ Rise, let us go/^ ^ The avowed anxiety of Christ 
to suflPer and die for the salvation of man is then 
expressed by the Priest, who, while ascending the 
Altar steps, says a prayer entreating God to show 
all men His infinite mercy by granting to them 
pardon for their sins, pity for their frailty, and the 
grace to attain life everlasting. 



SECOND INSTRUCTION. 

Last Sunday we considered what the Christian 
means by leaving his house to come to Church and 
assist at the ofifering of the Adorable Sacrifice of the 
Mass ; what the Priest, in his sacerdotal vestments 
and holding a veiled chalice in his hands, coming 
from the Sacristy to the Sanctuary, represents. We 
spoke of the meaning conveyed by the placing of 
the veiled chalice on the Altar, and of the Priest's 
passing to the Epistle side to open the Missal. We 
took special notice of his descending from the Altar 

* St. Matthew, xxvi, 46. 



10 THE CHRISTIAN AT MAS.^. 

to its lowest step, as representing the seene of the 
sufferings am] death on the eross, as it appeared to 
the mind of CIn-ist. In the sign of the eross and 
recitation of the 42d Psalm made by the Priest in 
commencing Mass, we figured to ourselves that we 
saw how tliat scene had affected Christ. Then, in 
the Priest who, profoundly inclined, recites the 
Confiteor, we imagined we had before us the unpar- 
alleled spectacle of Christ, the Man-God, prostrate 
upon the naked ground, bathed in the blood which 
had been trickling down from the pores of His 
Sacred Body. This bloody sweat was produced by the 
agonizing combat between His inferior and superior 
wills as to the drinking, or not, of the chalice of His 
Passion. It seemed as if we heard Him expostu- 
latintr with His Eternal Father and beo^trino; to be 
spared such suffering and death ; yet, soon after, 
offering Himself as ready, nay, exceedingly eager to 
suffer and die. This eagerness, we said, finds its 
expression in the Priest's ascending the steps, to 
stand at the Altar till the consummation of the 
sacrifice. 

In proceeding with the consideration of the next 
parts of the Mass, the ascending of the Priest to the 



THE CHRISTIAN AT MASS. 11 

Altar still arrests the Christianas attention; for it 
reminds him of the four words which^ after the thrice 
repeated prayer in Gethsemani, Christ spoke to His 
three Apostles, namely : " Rise, let us go/^ The 
Christian finds these words most significant, as they 
were spoken immediately after His long prayer; 
they reveal the fruit He had just reaped from it. 
The scene is completely changed : shortly before, He 
was seized with great fear and sorrow ; but He now 
exhibits a magnanimous heart, and shows Himself 
urged by intense and ardent desire to begin and to 
consummate the redeeming work of His Passion and 
Death. He did not say: "Rise, let us flee;^^ for 
only the guilty, their consciences filled with fear and 
dread at the approach of danger, seek safety in flight. 
He said : " Rise, let us go.^^ Where did He mean 
to go? To meet His enemies. Here, as through- 
out the whole stage of His Passion, the Christian 
finds the same characteristic marks in the conduct 
of Christ, namely : First, His innocence — for He 
feared not His accusers, but courageously and frankly 
sought to meet them. Secondly, His majesty, prov- 
idence and power — for He foresaw the coming of 
His enemies, and limited their wicked designs within 



12 THE CHRISTIAN AT MASS. 

the sphere of His own will, prediction and preordi- 
nation. Thirdly, His free and spontaneous will, in 
which He went forth to meet His enemies, headed 
by His betrayer. He acted thus that none might 
think He had been })rcvailcd against, and that all 
should understand that the surrendering of Himself 
was an act of His highest condescension, humiliation 
and generosity to suffer and to die for all men. 
" Rise," therefore, said He, not to take our flight, 
but ^* let us go '^ and meet Judas ; or, as St. Jerome 
puts it, " Let us go and die." 

When the Priest has ascended to the Altar, after 
a short prayer said in an inclined posture, he kisses 
it. In this the Christian sees the memorable moment 
when, at the head of a great multitude armed with 
sw^ords and clubs, Judas came up to Jesus and hailed 
Him, saying: ^^ Hail Rabbi," and in so saying, 
^a-issed Him."^ 

In this kiss the Christian sees the sign of true 
friendship turned into an instrument of betrayal — 
the outward profession of sincere love into a cover 
to dissimulated perfidy. Here, the Christian remem- 
bers that, when seated with the twelve Apostles at 

*St. Matthew, xxvi, 49. 



\ 



THE CHRISTIAN AT MASS. 13 

His last supper, Christ knew that Judas was to 
betray Him, for He then said to them : ^^Amen I 
say to you, that one of you is about to betray me."^ 
Yet He would not tell his name, in order not to 
disgrace him before his companions, and also to show 
that He knew his wicked design, and thus offer him 
an opportunity to profit by the hinted warning. 
Even now that He had just said to His Apostles: 
" Behold, he is at hand who will betray me,^^ ^ Christ 
refrains from giving his name ; but, instead of that, 
He allows Himself to be kissed, though He knows 
that this kiss was intended to serve as a sign to the 
soldiers to lay their hands upon Him. Nay, more : 
He not only allows him to kiss Him, but calls him 
^^ friend.^^ ^ St. Luke says that, to help him to see 
the hideousness of his crime. He gently chided him, 
calling him by his name, and saying : " Judas, dost 
thou betray the son of man with a kiss ? ^^ These 
words should have affected Judas's heart, but the 
Christian remembers that he remained obstinate. 

What causes the Christian to wonder more is that, 
when the armed band heard Christ say that He was 

iSt. Matthew, xxvi, 21. ^ jj^i^^ xxvi, 50. 

* Ihid,) XXVI, 46. 



14 



THE CHRISTIAN AT MASS. 



Jesus of Nazareth, whom they were looking for,^ 
struck by His meekness and divine majesty, ^^ they 
went backward and fell to the ground ; '' '^ yet Judas, 
who saw tills, was unmoved ! But the greatest of 
all wonders — one that can never be effaced from the 
Christian's memory, is the conduct of Jesus towards 
Judas : His boundless kindness and patience with 
him, in bearing with Him for three years, though 
he w^as known to Him as a thief and a traitor; in 
allowing him to contiiuie to be counted as one of the 
twelve Apostles and to fill the office of procurator ; 
in not even by a hint exposing his wickedness. 
This is a fact which acts upon the Christian's mind, 
and so masters his heart that he sees that Christ has 
by it intimated what the law of charity requires of 
all in dealing with enemies. No revenge is permit- 
ted, and nothing short of sincere love is expected. 
Christ showed Judas incessant marks of love, in 
order to win back and save him. He set the exam- 
I)le of returning good for evil. All Christians must 
follow it. 

Nor is this all. The Christian knows that he 
also, like Judas, is a member of the household of 

' St. Julin, xviii, 5. ^ Ibid., xviii, 6. 



tHE CHRISTIAN AT MASS. 15 

Christ, and, like him, has taken the sweet breads at 
the Eucharistic table with Christ, and walked with 
God in His house, the Church, with consent;^ that 
is, professing true friendship for Him. Yet the 
Christian is conscious that he, too, has been guilty 
of treacherously kissing Christ by using profane or 
uncharitable language, or by harboring sinful desires 
or sentiments in his heart. Notwithstanding all this 
the Christian knows how meekly, patiently and 
mercifully Christ has borne with him ; how often 
He has recalled him to repentance and amendment^ 
and how persistently He has pressed him to return 
to the former friendship. In this conduct of Christ 
the Christian sees a strong motive for confidence in 
His mercy, and an urgent invitation to become rec- 
onciled and remain henceforth faithful to Him. 



THIRD INSTRUCTION. 

Two things formed the principal subject of last 
Sunday's Instruction. The first was the eagerness 
of Christ to deliver Himself into the hands of His 

1 Ps., LIV, 14. 



16 



THE CHRISTIAN AT MASS. 



enemies to suffer and die on a cross for their redemp- 
tion and salvation, and for that of all other men. 
The second was His extraordinary meekness, patience 
and mercy towards Judas in the whole course of his 
treachery. The Christian will not ask what became 
of the wretch, for he well remembers the words of 
Christ spoken at His last supper, namely : *^ Woe to 
that man by whom the Son of man shall be betrayed. 
It were better for him if that man had not been 
born.'' ^ These words forebode ill of Judas's ending. 
It was with the perfidious kiss of Judas in the 
garden of Gethsemani, as with the eating of the 
forbidden fruit in the garden of Eden ; as by that 
act of disobedience, the evil spirit caused Adam and 
his posterity to fall into sin, and by sin to bring on 
death ; so, by his treacherous kiss, Judas brought 
on Christ an uninterrupted series of terrible tor- 
ments, and a most cruel death. 

THE PRIEST GOES TO THE MISSAL. 

Deeply horrified at Judas's crime, the Priest, with 
his joined hands on the Altar, before and after 



' St. Mark, xiv, 21. 



THE CHRISTIAN AT MASS. 17 

kissing it, humbly calls upon the saints whose relics 
lie incased before hina, and upon all other saints, to 
pray to the Lord for mercy and pardon for his sins. 
After this short prayer, he passes on to the Missal. 
To the eyes of the Christian, this passing of the 
Priest represents Christ who, bound with ropes, is 
hurriedly and rudely led away by the armed mob, 
and brought to the house of Annas, '' And they led 
Him away to Annas first.^^ * The Christian recog- 
nizes this man as the principal instigator of the 
capture of Christ ; as the man who, on the evening 
of that very night, had promised to give Judas 
thirty pieces of silver upon the delivery of his 
Master. Having, therefore, complied with his part 
of the bargain, Judas now asks Annas to comply 
with his. It was then that Judas received the price 
of treason. This was the last time that Jesus saw 
His betrayer. 

THE INTROIT. 

Standing before the Missal, the Priest reads the 
Introit, This part of the Mass reminds the Chris- 
tian of Christ standing as a criminal before Annas, 

^St. John, xviii, 13. 



I 



18 THE CHRISTIAN AT MASS. 

and receiving a slap on the face from one of the 
servants for having meekly spoken in defence of His 
own disciples and doctrine.* After this ill-treatment, 
Annas sent Him bound to his son-in-law, the high 
priest Caiphas.^ 

THE PRIEST GOES TO THE MIDDLE OF THE ALTAR. 

This sending of Christ finds its symbol in the 
Priest going to the middle of the Altar, where he 
recites the Kyrie eleison and the Gloria in excelsis. 
At this juncture, another most sorrowful scene pre- 
sents itself before the Christian's mind. While 
compassionating Jesus still bound with ropes, the 
Christian feels most keenly pained at seeing Caiphas 
perversely engaged in finding false witnesses, in 
summoning all the priests, the scribes, and the 
ancients, to meet him in Council, in taking testi- 
mony, going through a mock trial, and condemning 
Jesus.^ But what pains the Christian most, is the 
revolting sight of the impudence displayed in accept- 
ing false testimony against Him, in perverting His 

*St. John, XVIII, 19-22. 'St. Matthew, xxvi, 59. 

*lbid,, xvjii, 24. 



THE CHEISTIAN AT MASS. 19 

sayings, and silencing the voice of justice. Here, 
the Eternal Truth is accused of blasphemy, the 
Eternal Life is declared worthy of death ; and He 
who went about, especially through Jerusalem, 
doing good,^ is seized upon by a raging mob, — is 
spit upon, — struck in the face, and mocked.^ Mean- 
while, Jesus was silent. But Peter, who was there, 
and saw all the ignominies which were heaped upon 
his Divine Master, was not silent. Peter, who, on 
the evening of that very night, had sworn fidelity 
to Him, and professed himself ready to die for Him, 
— Peter, who, upon seeing Him seized by the armed 
mob, had tried to defend Him sword in hand, and, 
with it, had cut ofiF an ear from Malchus, one of the 
high-priest's servants, — Peter, who had hitherto 
excelled the other Apostles in zeal, and had been 
first in acknowledging the divinity of Christ ; — thus 
Peter spoke out before his Master's enemies ; but his 
words were a thrice repeated denial of Him ! Oh, 
if Judas ! and not a woman, — had been present at 
this denial, he would have recognized Peter and 
denounced him to the high-priest as a disciple of 
Christ, and as the author of the cutting off of the 

1 Acts, X, 38. 2 gt^ Matthew, xxvi, 65-68. 



20 THE CHRISTIAN AT MASS. 

ear fruiu one of the servants. But Judas had fallen 
a prey to utter despair ; he had thrown away in the 
temple the price of treason, and hanged himself. 

THE PRIEST TURNS TOWARDS THE PEOPLE TO SAY 
DOMINUS VOBISCUM. 

Having recited the Kyne eleison and the Glm^ia 
in excekis, the Priest again kisses the Altar ; then 
he turns towards the people and says : Dominus 
vobiscum — the Lord be with you. By this the 
Christian is reminded of Christ, who, immediately 
after the third denial, cast a glance at Peter.^ 

PETER MET HIS MASTER^S EYE. 

It was a glance of loving reproach and of prof- 
fered mercy. ... It instantly reminded him of what 
Jesus had foretold him only the evening before, w^hen 
He said : '^ Before the cock crow, thou shalt deny 
me thrice.'' ^ It was a glance which searched the 
inmost depths of his heart, and moved him to re- 
pentance. In fact, " going forth, he wept bitterly." ^ 

*St. Luke, XXII, Gl. ^ Ibkl. 

' St. Matthew, xxvJ, 75. 



THE CHRISTIAN AT MASS. 21 

That glance made hira acknowledge that, though 
without the weather was very cold/ his heart within 
had been much colder towards Jesus ; that he was 
wrong to have followed Him ^^afar oflF^'^ instead of 
near ; that his dastard denial of Him was due to his 
presuming that he could withstand the influence of 
bad company. The effect of that divine glance was 
ever felt by Peter ; for, tradition says that his eyes 
never ceased shedding copious tears throughout the 
rest of his life, so vehement was his grief for the 
sin of denial, though it had been most generously 
forgiven him by his Divine Master. 

After these considerations, the Christian finds 
himself before three figures in one group, namely : 
Christ between Judas and Peter, each conveying a 
history of very grave moment. Christ had warned 
both of the impending danger of unfaithfulness ; 
both disregarded His warning ; hence, both misera- 
bly fell. After the fall Judas received at Christ's 
hands even greater marks of attention and love than 
during the preceding three years. Christ desired to 
reclaim him, save him, but he would not yield ! St. 
Peter, on the contrary, was recalled only once, and 

1 St. John, XVIII, 18. 8 st^ MaiTk, xiv, 54. 



22 THE CHRISTIAN AT MASS. 

that by a single glance, hut it was enough ; for he 
immediately surrendered to Christ. With so many 
proffered opportunities, Judas died impenitent; and 
with his life he lost his exalted dignity, all honor, 
even the money — and, above all, his soul ! 

Peter availed himself of the first opportunity, 
secured the coveted pardon, lived a long life — a life 
rich of holiness and merits. He w^as raised to the 
highest dignity upon earth — that of Vicar of his 
Divine Master — the visible head of His Church. 
His name is held in benediction throughout all ages 
here below, and his soul is in heaven enjoying the 
reward of his timely repentance, his subsequent great 
sanctity and his apostolic labors. 

Christ, who is the dominant figure, shows Himself 
as ever meek, patient and merciful ; for all He 
wishes is to draw all to Himself,^ that through Him 
all may be saved.^ 



^ St. John, XII, 32. * St. Luke, xix, 10. 



THE CHRISTIAN AT MASS. 23 

FOURTH INSTRUCTION. 

In the last Instruction we considered the passing 
of the Priest from the middle of the Altar to the 
Missal as representing Christ who^ bound with ropes, 
was hurriedly and rudely led away by an armed 
mob to the house of Annas, the man who on that 
occasion paid Judas the thirty pieces of silver, which 
he had bargained to give him as the price of treason. 
In the Priest reading the Introit, we viewed Christ 
standing as a criminal before Annas, scornfully 
questioned by him, and receiving a cruel indignity 
from one of the servants. In the Priest^s going 
from the Missal to the middle of the Altar, we 
imagined that we saw Christ sent by Annas to 
Caiphas, and that we witnessed all the ignominies 
He submitted to at the hand of the latter. We 
spoke of Peter and of his triple denial of his Divine 
Master. 

Finally, the Priest's turning towards the people 
and saying Dominus vobiscum, reminded us of Christ 
casting a glance at Peter to recall him and move 
him to repentance. This fact led us to admire the 
extraordinary traits of mercy and love exhibited by 



24 THE CHRISTIAN AT MASS. 

Christ towards Ixjtli Judas and Peter ; and hence, to 
rejoice in seeing Peter immediately re|)entant and 
forgiven. It likewise led ns to grieve over Judas, 
for his obstinacy and impenitent death. 

To-day we shall proceed to the next part of the 
Mass, namely : of the Priest's going to the Missal 
and reading the Epistle. This represents Christ 
brought before Pontius Pilate. Here the Christian 
bears fresh in his mind the scene which led to the 
subsequent episode. To the Christian the Epistle is 
a written communication which reminds him of the 
dreadful night in which the guilty high-priests, 
scribes and ancients vented their hatred and violence 
against the innocent Christ ; in which they resem- 
bled the " raven which had gone forth from Noe^s 
ark, and did not return, becanse it was feeding on 
the carcasses it had found on the mountains.'^ ^ It 
also reminds the Christian of the fact that at day- 
break after that night, they all *^ met in council — 
held a consultation,'^ ^ pronounced Christ guilty. 
They had the power of stoning Him to death only ; 
so, in order that he might be more cruelly tormented, 
they again had Him bound with ropes. Thus they 

^Gen., VIII, C, 7. »St. Mark, xv, 1. 



THE CHRISTIAN AT MASS. 25 

led Him to Pilate/ that the Romany a Gentile, hold- 
ing the civil power from his Roman Government, 
might hear their charges against Christ, convict Him 
and condemn Him to death — and death on the cross. 
Seeing Christ standing before His false accusers 
in the Court of the Governor of Judea, the Christian 
is reminded of the " dove which came to Noe^s ark 
carrying a bough of an olive tree, with green leaves 
in her mouth/^ ^ Christ was there to receive the 
sentence of the crudest death from both Jews and 
Gentiles, that He might suifer and die for both, and 
thereby work out the salvation of all. 

THE BEGINNING OF THE READING OF THE EPISTLE. 

As the reading of the Epistle begins, the Christian 
thinks of the opening of Christ's trial by Pilate. 
The first question asked of Christ's accusers was : 
" What is your charge against this man ? '^ The 
Christian well remembers that they answered, say- 
ing : " If he were not a malefactor we should not 
have delivered him up to thee.''^ At such evil 

*St. Luke, XXII, 70. ^St. John, xvui, 29, 30. 

*Gen., VIII, 10, 11. 



26 THE CHRISTIAN AT MASS. 

treatment of the Lord l)y the proud Pilate, the 
C'hristian\s heart is tilled with holy indignation. It 
is deeply affected by this contrast to the extreme 
kindness with which He had received the adulteress 
whom the Jews had brought to Him, that He might 
judge her.^ From His profound humility in per- 
mitting Himself to be so vilified, the Christian learns 
that since the sovereign benefactor of all suffered 
Himself to be looked upon as a malefactor, he should 
also cherish humility, consider it a happy thing to do 
good to all, and to bear in patience evil imputations. 

THE CONTINUATION OF THE READING OF THE 
EPISTLE 

Represents the continuation of Christ's trial by 
Pilate. In fact, after having heard the imputation 
of Christ's guilt, Pilate shirking his official responsi- 
bility, said to His accusers : '^ Take Him you, and 
judge Him according to your law." ^ But this 
evasion profited him nothing ; for they replied, 
saying : ^' It is not lawful for us to put any man to 
death," ^ and forthwith they formulated the follow- 

^ St. John, VIII, 7. « St. John, xviii, 31. ^ /^^-^ 



THE CHEISTIAN AT MASS. 



27 



ing charges : 1st. by His false doctrine He stirred 
up the people to sedition ; 2nd. He forbade them to 
pay tribute to Caesar; 3rd. He called Himself Christ 
the King, and claimed to be the Messiah. 

In these charges the Christian sees many calum- 
nies ; for, far from '' stirring up the people to sedi- 
tion/' the Lord rather excited them to penance and 
to all sorts of virtues, and even went so far as to 
direct them to observe and do all the things that 
were enjoined by the Scribes and Pharisees who 
were sitting upon the chair of Moses.^ As to the 
second charge, it was purely a political one ; — yet 
one which was as false as their hearts were wicked ; 
for they well knew the prompt and clear answer He 
had given to their cunning question : whether or not 
it were lawful to pay tribute to Caesar ? And He 
had categorically pronounced in favor of the tribute.^ 
Then also, there was the fact that He had paid 
tribute for Himself and His disciple Peter.^ As to 
the third charge. He had not called Himself tem- 
poral King as the Romans understood royalty ; on 
the contrary, when they wished to make Him King, 



1 St. Matthew, xxiii, 2, 3. 

2 St. Mark, xii, 14-17. 



^ St. Matthew, xvii, 26. 



28 THE CHRISTIAN AT MASS. 

He fled i'vom tliem and hid Himself in the moun- 
tain.^ As for naming Himself the Messiah, His 
works bore more than sufficient testimony to it. 

Pilate admitted that the charges were not sus- 
tained, for, going out to the Jews, he said to them : 
'^ I find in him no fault at all."- But Pilate was 
a politician without principles. Had he had a due 
regard for justice, he would have done his duty at 
once, and let Christ go free. He was one of those 
who place their ow^n interests above every other 
consideration, and are quite ready to sacrifice right 
for temporal gain. In reality, he was afraid of the 
Jews, and carefully avoided doing anything to excite 
discontent among them. He knew that they were 
a set of fanatics, and he wanted to humor them. 
But his cunning availed him nothing; for they saw 
throJigh his duplicity. They knew that while he 
was trying to appease them, he had not the courage 
to save Christ. Hence, the most influential and 
determined leaders of the conspiracy pressed Pilate 
to make good the charges they had laid against 
Christ. Pilate still hesitated, and they became all 
the more exasperated. With greater emphasis they 

' St. John, VI, 15. * St. John, xviii, 38. 



THE CHRISTIAN AT MASS. 29 

repeated the political charge against Christ, saying : 
" He stirreth up the people throughout all Judea, 
from Galilee even to this place/' ^ 

The reading of the Epistle being ended, another 
scene follows. It is represented by the Priest^s 
reading in a lower tone of voice portions of psalms 
called Gradual and Tract. In the Churches where 
the Gregorian Chant accompanies the High Mass, 
the first verse of the Gradual or of the Tract is sung 
by one chanter only ; the remaining portion being 
then entoned by the whole choir. According to 
this symbolization, the moment the Priest finishes 
the Epistle and begins to read something else in a 
lower tone of voice, the Christian is reminded of 
what Pilate thought and resolved to do as soon as 
he heard that Christ was a Galilean. The Christian 
sees in Pilate's mind the thought that he had finally 
found the means of ridding himself of a matter 
which greatly embarrassed him ; and that since 
Galilee was under the jurisdiction of Herod, he 
would send Christ to him,^ for judgment. 

The remaining portion of the Gradual or Tract, 
which the whole choir sings, and which the Priest 

^ St. Luke, xxiiij 5. ^ St. Luke, xxiii, 7. 



30 THE CHRISTIAN AT MASS. 

reads in a low tone of* voice, reminds the Christian 
of the high-priests, of the Scribes and ancients' 
whispering to one another, and casting threatening 
looks at Pilate, thus showing their determination to 
sacrifice Christ to their fury, yet manifesting great 
fear of seeing their machinations foiled. 

We cannot end this Instruction without asking : 
" But what of Christ while He was surrounded by 
the immense multitude of His enemies, all raging, 
all breathing hatred against Him, and all thirsting 
for His blood? He was all that long time meek 
and silent ! He was silent even after He had 
been entreated by Pilate to speak and defend Him- 
self from the many accusations made against Him/' 
Before such a spectacle of meekness and silence, 
the Christian is amazed. He is taught by it to 
summon all his virtues with charity and prudence, 
especially to assist him to withstand his trials, be 
they even personal attacks or vile as[)ersions upon 
his honor ; for the Divine Master has set the ex- 
ample, and it behooves the Christian, by imitation, 
to prove himself His worthy disciple. 



THE CHRISTIAN AT MASS. 31 

FIFTH INSTRUCTION. 

Last Sunday^ we said that the Priest^ going to the 
Missal and reading the Epistle, represents Christ 
sent bound by Caiphas to Pilate. 

In considering this part of the Mass, we first 
pictured to ourselves the venomous hatred shown 
against the Lord by His accusers, and the unprinci- 
pled conduct of the judge. Then, we devoted our 
attention to the verses which the Priest reads in a 
low tone of voice after the Epistle. We were re- 
minded by them of the Jews whispering among 
themselves, and of the resolution taken by Pilate to 
rid himself of Christ by sending Him to Herod for 
trial and judgment. Finally, we rested our eyes 
on Christ, and saw Him perfectly meek and silent 
amidst the many vile vituperations and savage 
threats of His deadly enemies, and still silent to 
the pressing solicitations of Pilate to speak and 
defend Himself. From this example we learned 
how to govern ourselves in our trials, in order to be 
worthy disciples of the Divine Master. 

The parts of the Mass for to-day's consideration 
are the carrying of the Missal to the Gospel side, 



32 THE CHRISTIAN AT MASS. 

and the prayer Munda cor meum (cleanse my heart), 
recited by the Priest, bowing reverently before the 
middle of the Altar. The carrying of the Missal 
to the Gosj)el side represents Christ led from Pilate 
to Herod. The very thought of Herod's name 
strikes the Christian with terror; for it reminds 
him of the first Herod, misnamed the Great, who, 
upon learning of the birth of the Saviour in Bethle- 
hem, ordered the massacre of the Innocents, for 
which crime his living flesh was later eaten by 
worms. It also reminds the Christian of his son 
who succeeded him on the throne, and followed him 
in his brutality; for it was this second Herod who 
had St. John the Baptist beheaded ; — he lived 
incestuously with Herodias, and, not long after, 
perished with her in exile and misery. 

It was to this Herod, Herodias's accomplice in 
the murder of the Baptist, that Christ was brought. 
What could be expected of him ? In verses 8, 9 
and 10 of xxiii of his Gospel, St. Luke informs the 
Christian that '' Herod, seeing Jesus, was very glad, 
for he was desirous for a long time to see Him, 
because he had heard many things of Him : and he 
hoped to see some sign wrought by Him. And he 



THE CHRISTIAN AT MASS. 33 

questioned Him in many words. But He answered 
him nothing. And the chief priests and the Scribes 
stood by, earnestly accusing Him.^^ This short 
detailed history reveals to the Christian what 
Herod^s bent of mind was. He knew that Christ 
was brought to him for trial and judgment ; that an 
immense crowd of them had followed Him, hooting 
at Him all the way to his palace, and that His 
accusers were repeating their false charges against 
Him. Knowing all this, his obvious duty was to 
examine His case, and then, either condemn, or 
acquit Him. But no ; Herod hailed His presence 
as affording him the long-coveted opportunity to 
amuse himself by witnessing some of the miracles 
he had heard so much about. From this, the 
Christian learns the voluptuary's frame of mind : 
he only thinks of amusements and frivolities. 
Christ saw Herod's unworthy motives ; He refused 
to gratify him. He could have wrought miracles 
before him, and thereby influenced him to set Him 
free; but He would not ^^cast His pearls before 
swine.'' ^ Here, the Christian realizes the necessity 

^ St. Matthew, vii, 6. 

3 



34 THE CHRISTIAN AT MASS. 

of iTtuining to God in true repentance, and securing 
His pardon for grievous sins committed, before the 
sinner can receive the pearls of divine graces. 
There was also another reason why Christ would 
not work miracles before Herod : it was that His 
work of our redemption through His Passion and 
Death might not be prevented, or delayed. Here 
two highly important things affect the Christian: 
one is the desire of Christ to suffer and to die for all 
men ; the other is the danger of asking for graces, 
or doing acts of religion such as alms-giving or 
hearing sermons, from unworthy motives ; and of 
having our petitions, or acts of religion, rejected by 
God. 

Now we return to the Priest w^ho, bowing rever- 
ently before the middle of the Altnr, recites the 
prayer JIunda cor meum — cleanse my heart. This 
part of the Mass reminds the Christian of that por- 
tion of the Gospel, in w^iich it is stated that Christ 
even refused to say a word in answer to the many 
questions asked of Him by Herod. Why? Be- 
cause they were all prompted by vain curiosity. 
Considering himself grossly insulted, " Herod and 
his courtiers began to despise Him, and all his army 



THE CHEISTIAN AT MASS. 35 

began to scoflF at Him/^ and in order to parade Him 
as a fool and a sham king, he ^^ put on Him a white 
garment^ and sent Him back to Pilate.^ In this 
treatment of the Lord, the Christian sees Herod's 
heart : he was a robber, a murderer, a public sinner, 
a man who had sinned and was still sinning against 
the whole Decalogue. It was this man long lost to 
every sentiment of honor, nay, of humanity, who 
had Christ clothed in a white garment in order to 
make Him a laughing-stock and exhibit Him on 
the streets as a fool. The Christian knows by 
Herod's ending who the real fool was. But he also 
knows that Christ bore the ignominy of wearing 
that white garment and being mocked, in order to 
show His own innocence, and to recover for us the 
innocence which we had lost through Adam's fall ; 
and also to make all men understand what a blessed 
thing it is " to bear with great tribulations for the 
noble object of having their souls washed, and made 
white in the blood of the Lamb."^ This consider- 
ation reminds the Christian of the old saying : ^' It 
is Roman to do brave acts ; but it is Christian to 
bear with great tribulations." Hence, the Christian 

^ St. Luke, XXIII, 11. ^ Apoc, vii, 14. 



36 THE CHRISTIAN AT MASS. 

delights in recalling to mind the Apostles who "went 
from the presence of the council rejoicing, that 
they were accounted worthy to suiFer reproach for 
the name of Jesus.'' ^ Similarly, St. Paul, in a 
burst of intense divine love, said: "God forbid that 
I should glory, save in the cross of our Lord Jesus 
Christ, by whom the world is crucified to me, and 
I to the world.^ In addition to all this, the Chris- 
tian seems to see the multitudes of pagans, nay, the 
very executioners, astounded at beholding the Mar- 
tyrs rejoicing and singing praises to the Lord while 
suffering the most excruciating torments — each say- 
ing in the language of the protomartyr St. Stephen : 
" Behold I see the heavens opened, and the Son of 
man standing on the right hand of God."^ The 
Christian knows that tribulations borne with forti- 
tude and resignation are like the " waters which run 
out of the Saviour's fountain,^' ^ which wash the 
souls from their stains of sin, and make them white 
by clothing them with the garment of divine grace. 
People of the world who seek and enjoy the pleas- 
ures it affords, do not understand this language; 

^ Acts, V, 3. ^ Acts, VIII, 55. 

* Gal., VI, 14, *Isaias, xii, 3. 



THE CHRISTIAN AT MASS. 37 

nay they consider it to be great foolishness not to 
smart under the pressure of tribulations. They do 
not know their work : they are, therefore, to be 
pitied ; the more so, because they cannot find the 
craved-for comfort. But they who are schooled by 
Christ " draw waters with joy out of the Saviour's 
fountains.''^ They all cry out in the same pathetic 
language : ^^ My Lord Jesus, to suifer for Thee, is a 
delight to me.'' Like St. Paul, they ^^ reckon, that 
the sufferings of this time are not worthy to be com- 
pared with the glory to come : " ^ hence they exclaim 
with St. Francis of Assisium, '' so great is the bliss 
that I have in sight, that in every tribulation I find 
my delight." 



SIXTH INSTRUCTION. 

Last Sunday we saw the meaning of the carrying 
of the Missal to the left side of the Altar, and of 
the prayer Munda cor meum (cleanse my heart) 
recited by the Priest, bowing reverently. You 
will remember that the first part represents the 

^Isaias, xii, 3. ^Rom., viii, 18. 



38 THE CHRISTIAN AT MASS. 

taking of Christ from Pilate to Herod for trial and 
jndgnient. Having lookol into the personal charac- 
ter of the first two Herods, we were horrified at the 
mere thought tliat Christ should he judged by one 
of them. We saw, in imagination, the murderer of 
St. John the Baptist, who cynically turned the pres- 
ence of Christ into an occasion for sport. We ad- 
mired the conduct of the Lord in refusing to gratify 
his unworthy wishes. From this we drew the moral 
that sinners cannot receive God's grace for conver- 
sion and pardon for sins, till they sincerely repent, 
earnestly endeavor to abandon their evil ways, and 
make use of the proper means to obtain forgiveness ; 
and that our petitions and acts of religion must be 
prompted by good motives, or they are rejected by 
God. 

As to the second part, namely, the ))rayer Munda 
cor meurriy most reverently recited by the Priest, you 
will remember that it represents Christ refusing to 
answer any of the questions asked of Him l)y Herod. 
We saw how this cruel tyrant, with his courtiers 
and army, took revenge on Christ for the rebuke He 
had administered to his vanity and wicked curiosity. 
Finally, we entered into the motives of Christ in 



THE CHRISTIAN AT MASS. 39 

bearing the ignominy of wearing a white garment, 
and being mocked as a fool. We found that they 
were to show His innocence and to train all men in 
the school of mortification; we learned the lesson 
that it is Christian to bear tribulations, and thus 
follow the example of those who found joy in fol- 
lowing Christ. 

To-day, we will consider the next two parts of the 
Mass, namely, the Gospel and the Creed. 

THE GOSPEL. 

When the Priest begins to read the Gospel, the 
people stand. This universally established practice, 
which dates back to the times of the Apostles, owes 
its origin to the belief that the Gospel contains what 
it means, namely, good tidings to all men, for it 
holds what Jesus Christ has said and done for them, 
and, consequently the Gospel deserves, like Its au- 
thor, supreme respect and veneration. This is the 
reason why the Church directs the people to stand 
during the reading of the Gospel, — that they may 
extend a most loving welcome to Christ Himself, 
manifest their eagerness to listen to Him, and pub- 



•iO THE CHRISTIAN AT MASS. 

licly profess their belief that He is not only man, 
but God. So far, in the several stages of His 
Passion that have come under consideration, the 
Christian has seen Christ only as man, though per- 
fectly meek and patient. But now, the reading of 
the Gospel by the Priest, reminds the Christian that 
Christ is also God; and that it was He Himself 
who declared this to be so ; and that this declaration 
was solemnly made by Him before Caiphas. Greatly 
vexed to see Christ silent before His accusers, the 
high priest said to Him: ^^I adjure Thee, by the 
living God, that Thou tell us if Thou be the Christ 
the Son of God.''^ It was a most insidious ques- 
tion, for the answer to it entailed death. Christ 
knew this; yet, when He heard the name of God 
mentioned. He would no longer be silent, but an- 
swered saying: ^^I am ;''^ and in order to make His 
assertion unequivocal and more impressive, and to 
warn them not to think that He was not God, be- 
cause He was now debased and despised, He added : 
the day will come when ^^you shall see^^ me ^^ sit- 
ting on the right hand of the power of God, and 

^St. Matthew, xxvr, G3. ^ St. Mark, xiv, 62. 



THE CHRISTIAN AT MASS. 41 

coming with the clouds of heaven/^ ^ It was Christ 
in His human nature who this time called Himself 
not only the son of man^ but the Son of God ; and 
openly told His judges that if He was their prisoner, 
they would one day have to appear before His judg- 
ment-seat and be judged by Him. The Christian 
finds this inversion suggestive of deep practical 
thought; he is taught the important lesson that, 
when, at any time, he is humbled and afflicted, he 
should comfort himself by thinking that his exalta- 
tion will in a short time follow ; and, on the con- 
trary, when he is puiFed up and proud, it will be a 
good means of humbling himself, to remember that 
the day of judgment is at hand when pride shall be 
humbled. Therefore, it is wise to choose to be 
humbled with Jesus in this life, in order to be glori- 
fied by Jesus in the next. 

But, instead of profiting by the solemn and un- 
mistakable declaration made by Christ that He was 
the Son of God and would one day sit to judge His 
present judges and the whole world, Caiphas threw 
up his hands in horror; then, in a fit of indigna- 
tion, he rent his garments, and cried out : '' He hath 

1 Ibid.j XIV, 62. 



42 THE CHRISTIAN AT MASS. 

blasphemed, what further need have we of wit- 
nesses? Behold, now you have heard the blas- 
phemy; what think you ? '^ 

In answer to this calumny and this demand for 
their verdict, the judges sprang from their seats, 
and said : '^ He is guilty of death. "^ In all this the 
Christian sees the work of envy. But for envy, the 
high priest and the scribes would have recognized 
in the words of Christ the fulfilment of David's 
prophecy on His Divinity : " The Lord hath said 
to my Lord : sit Thou at my right hand ";^ and the 
realization of Daniel's vision, that the Messias ^^ad- 
vanceth upon the clouds of heaven unto the Ancient 
of Days."^ But envy threw a dark veil over all the 
prophecies concerning the Christ, and so blinded the 
keepers and expounders of thera, that they pro- 
nounced guilty of death Him whom they should 
have welcomed as the promised Messias, and helped 
to prepare the Jewish nation to receive. They pro- 
nounced guilty of death Him who had raised the 
dead to life, given sight to the blind, hearing to the 
deaf, speech to the dumb; Him whom the multi- 

^St. Matthew, XXVI, 05-66. ^vii, 13. 

*Ps., CIX, 1. 



THE CHRISTIAN AT MASS. 43 

tudes had often acclaimed as a great prophet. By 
His teachings, miracles and life, Christ had proved 
that He was what He had declared Himself to be, — 
God. But they knew Him not, because He was 
carrying the load of the sins of all men, which He 
had taken upon Himself. It was on account of 
man's sins that He was pronounced guilty of death ; 
for He had taken upon Himself the sentence which 
God had passed upon Adam and his descendants : 
" In what day soever thou shalt eat of it, thou shalt 
die the death.'' ^ Of His own free will He paid all 
men's penalty, that by His death He might recall 
them all to the life of grace and of everlasting 
glory. Hence, it is that with perfect generosity, 
meekness and patience. He submitted to the sen- 
tence of death; and, as if He had been the only 
one guilty of it, He offered Himself to His Eternal 
Father as victim for the sins of all, to free all 
from eternal death, and teach all to bear with 
fortitude and patience all sorts of insults, calum- 
nies and injustices, out of love for Him, and in 
appreciation of His example. 

1 Gen., II, 17. 



44 THE CHRISTIAN AT MASS. 

THE SIGN OF THE CROaS ON THE FOREHEAD, MOUTH 
AND BREAST. 

Now, tlie Christian understands the meaning of 
the universal practice of making the sign of the 
cross with the right thumb on the forehead, mouth 
and breast, when the priest begins to read the Gospel. 
By the sign of the cross on the forehead, the people 
present glory in acknowledging Jesus Christ as their 
Divine Teacher and Redeemer ; by the sign of the 
cross on the mouth, they declare their readiness to 
make public profession of His teachings, and to 
confess their sins that they may obtain their forgive- 
ness ; and by the sign of the cross on the breast, they 
show that they cherish with gratitude His teachings, 
and are deeply grieved over their sins as the cause 
of His humiliations, suflFerings and death. These 
three signs of the cross form, as it were, a rapid and 
summary act of consecration of their thoughts, 
words and actions to Jesus Christ, their Lord God, 
and Redeemer. 

THE SERMON. 

After the Gospel is read, it is preached. The Priest 
does this in compliance with the command of the 



THE CHRISTIAN AT MASS. 45 

Lord Jesus Christ who^ according to St. Mark, 
said : ^^ . . . Preach the Gospel to every creature/^ ^ 
and, according to St. Matthew, said : '' Go, . . . and 
teach them to observe all things whatsoever I have 
commanded you.^^ ^ 

Evidently, this command is correlative, and there- 
fore, implies the obligation of the people to hear 
God^s law from the Priest^s lips. In fact, said our 
Blessed Lord to His disciples and their successors : 
" He that heareth you, heareth me.'^ ^ The things 
commanded are the truths to be believed and pro- 
fessed, and the precepts to be observed. Through 
them, God becomes the guide to all men's minds 
and wills. Man is born with a nature corrupted by 
the sin of the first parents, and on that account, 
his mind is dimmed by the darkness of ignorance, 
and cannot, of itself, see all his relations to his Crea- 
tor, Preserver and Redeemer. His will is weak 
and inclined to evil, and cannot, of itself, overcome 
the strong opposition which it feels to what is good 
and right ; consequently all men stand in constant 
need of supernatural help, of divine light to clear 
their mind from the darkness of ignorance, and of 

1 XVI, 15. 2 xxviii, 20. 3 St Luke, x, 16. 



46 THE CHRISTIAN AT MASS. 

divine fear to curb their wills and spnr them to the 
observance of God's commandments. 

Now, God conveys that light to the mind and 
that power to the will through the Gospel i)reached 
by His Priests. It is not the voice of the Priest 
that conveys them, as it is not the hand of the sower 
that causes the good seed to bring forth fruit. The 
Gospel preached, is the voice of God Himself, which 
penetrates the mind to enlighten it, and permeates 
the heart to move the will. Through the royal 
prophet, the Holy Ghost says : ^' God will give to 
His voice the voice of power ; '' ^ and, through St. 
Paul, He says: ^^ the word of God is living and 
effectual, and more piercing than any two-edged 
sword.''^ When our Blessed Lord compared the 
Word of God to the good seed, and having pointed 
out the four kinds of soil upon which it fell, declared 
that only that which touched good soil brought forth 
fruit. He showed the sort of dispositions with which 
the Word of God should be listened to. It should be 
listened to with gFcat reverence, — treasured up in the 
memory, and with the earnest purpose of living up 
to it. By hearing it with these dispositions, it will 

iPs. Lxvii, 34. *Heb. iv, 12. 



THE CHRISTIAN AT MASS. 47 

enlighten the mind and reform the will ; and thus 
prove the truthfulness of the sentence of the Holy 
Ghost: ^^He sent His word, and healed them."^ 
When the sermon is over, the Priest recites the 
Credo, 

THE CREED. 

This part of the Mass represents the declaration 
made by Christ before Pilate that He was truly a 
King, but that His kingdom was not of this world.^ 
To make clear what kind of king He was, He said: 
'^ For this was I born, and for this came I into the 
world; that I should give testimony to the truth. 
Every one that is of the truth, heareth my voice.^^^ 
Now, the Christian knows that the Creed contains 
the truth that Christ has taught to be believed by 
all : that He first taught that there is but one true 
God ; and that in God there are three distinct and 
real persons, namely, the Father, the Son and the 
Holy Ghost. Secondly, that He taught the Mystery 
of His Incarnation, namely, that He, the only Son 
of God, was sent upon earth by God the Father to 

iPs.,cvi, 20. Ubid.,S7. 

2 St. John, XVIII, 33, 34-36. 



48 THE CHRISTIAN AT MASS. 

become man in order to save man ; and, consequently, 
that no one can be saved unless he believes in these 
truths, for, said He : " This is eternal life ; that they 
may know Thee, the only true God, and Jesus Christ 
whom Thou hast sent/'^ Thirdly, that He taught 
that true happiness does not consist in the enjoy- 
ment of riches, honors, pleasures, learning, worldly 
possessions ; but in the kingdom of heaven, that is 
in the vision and possession of God. Hence it is, 
that the summing up of Christ's teaching was : 
^*Do penance, for the kingdom of heaven is at 
hand.^'^ Therefore, when the Christian hears the 
Priest recite the Creed, he is reminded that Christ is 
his Divine Teacher, and that he should conform his 
life to His teachings, that he may fit himself for 
eternal life. 



SEVENTH INSTRUCTION. 

Last Sunday, the Gospel and Creed were the sub- 
jects of our consideration. We said that the Gospel 
means good tidings to all men concerning their sal- 

* St. John, XVII, 3. «St. Matthew, iii, 2. 



THE CHRISTIAN AT MASS. 49 

vation, and represents the declaration made by Christ 
before Caiphas that He was not only man, but also 
God. We mentioned that the practice of the peo- 
ple in standing at the reading of the Gospel is to 
show respect to it as to Christ Himself. We paid 
special attention to the words with which Christ laid 
stress upon the declaration of His own Divinity, 
namely, that a day would come when His enemies 
would see Him wield the power of God, and would 
have to appear before His judgment seat, and be 
judged by Him. From this inversion of relative 
position, we learned to comfort ourselves in the 
midst of humiliations by thinking of the coming 
exaltation, and to overcome the temptations of pride 
by remembering the day of judgment. 

We remarked that the Jews failed to acknowledge 
Christ as the promised Messias because He was 
carrying the load of the sins of all men, and was 
paying their debt to God. In this we saw a strong 
motive for bearing our trials in the same spirit. 
This consideration brought to our minds the practice 
of making the sign of the cross with the right 
thumb on the forehead, mouth and breast, at the 
beginning of the Gospel ; and we said that this 
4 



50 THE CHRISTIAN AT MASS. 

practice is a brief act of consecration of our 
thoughts, words and actions to Jesus Christ, our 
Lord God and Redeemer. Incidentally, we spoke 
of the preaching of the Word of God after the 
reading of the Gospel, and mentioned the spirit in 
which it should be received from the Priest's lips, 
in order to draw from it the twofold fruit. 

Finally, we considered the Creed and said that it 
represents the declaration made by Christ before 
Pilate that He was truly a King, but that His 
Kingdom was not of this world ; and that He had 
come upon earth to establish the Kingdom of Truth. 
From this we proceeded to show that the principal 
truths taught by Him, contained in the Creed, are 
the Unity of God, the Trinity of persons in God, 
the Incarnation and Redemption. It shows, too, 
the means to attain to the only one true happiness. 
We concluded by saying that the recitation of the 
Creed is a reminder of the established fact, that 
Christ is the Divine Teacher of all men, and that 
all should conform their lives to His teachings in 
order to fit themselves for the next life, which will 
be everlasting. 



THE CHEISTIAN AT MASS. 51 

To-day^ we shall enter upon the consideration of 
the second part of the Mass^ which is, strictly 
speaking, the beginning of the Holy Sacrifice, We 
have thus far considered the first part, at which all 
were allowed to be present, and the Catechumens, 
namely those who were under religious instruction 
and preparing for baptism in a special manner. In 
olden times, these were dismissed before the Offertory, 
which is the beginning of the second part. At this, 
only exemplary Christians were allowed to be pres- 
ent. This ancient custom shows how greatly the 
Church venerated the sacred mysteries of the Altar, 
and how devoutly the Christians of to-day should 
assist at Mass. 

The prayers, reading and recitation, in the first 
part, are solely intended to serve as means to pre- 
pare the faithful for the approaching most holy act 
of the Sacrifice which begins with the Offertory. 
At this stage, the matter for consecration is prepared. 

The Christian cannot but admit that it was right 
and proper to exclude all the unworthy from the 
celebration of the sacred mysteries. He must ac- 
knowledge that though now sinners are no longer 
excluded from the Mass, yet it is most desirable that 



52 THE CHRISTIAN AT MASS. 

they should fit themselves for it, and enable them- 
selves to secure, at least, some of the precious fruits 
which are to be gathered from the Holy Sacrifice. 
They should, therefore, while at Mass, be animated 
by an earnest desire of conversion, acknowledge 
their unworthiness, grieve over their sins, earnestly 
invoke God's mercy, and firmly resolve to secure His 
pardon and to amend. 

Immediately before the Offertory, a heart-touch- 
ing scene is enacted between the Priest and the peo- 
ple, which recalls to mind the golden age of charity, 
when Christians were all of one mind and heart, as 
they were all united in the spirit and love of Jesus 
Christ. Placing his hands on the Altar, the Priest 
kisses it on the spot where the sacred stone is incased. 
This stone signifies Christ our Lord, who is the 
corner-stone of the Church.^ The Priest kisses it 
with the strong desire of imbibing the spirit of 
Christ, that he may communicate a portion of it to 
the people present. Filled with it, the Priest turns 
towards the people, opens his hands, extends his 
arms, and, with this affectionate gesture, he salutes 
them, saying : Dominus vobisciiin — the Lord be with 

^ 1 Cor., X, 4. 



THE CHRISTIAN AT MASS. 53 

you. By this loving salutation, which was used 
by the prophets, and is, therefore, older than 
Christianity, the Priest wishes the people to possess 
the spirit of the Lord as fully as His beloved dis- 
ciples possessed it, when He said to them : ^^ Behold, 
lam w^ith you.^^^ The salutation being joyfully 
and gratefully received by the people, is instantly 
reciprocated through their representative, the server 
of the Mass, saying : Et cum spiritu tuo — and with 
thy spirit ; meaning by this expression : " as thou 
from the Altar wishest that the Lord may be with 
us, so we from the body of the Church wish that 
He may be with thy mind, heart and soul, that thou 
mayest thus worthily pray for our salvation, and 
profitably perform the august act of the Sacrifice of 
the Mass.'' 

After this, the Priest again turns towards the 
Altar, and says : Oremus — Let us pray. By this 
invitation, the Priest urges the people to do what 
Christ was wont to intimate to His disciples. This 
accounts for the fact that every part of the Mass 
begins with a i)rayer, — showing that the Church, in 
imitation of her Divine Founder, makes the success 

1 St. Matthew, xxviii, 20. 



54 THE CHRISTIAN AT MASS. 

of lier acts depend upon prayer; and, accordingly, 
through the Priest, She urges the laithful to pray 
that they may become more and more united to God 
in i)roportion as they are approaching the great act 
of consecration. 

Tlie call to prayer is immediately followed by 
The Offertory. This part of the Mass commands 
the special attention of the Christian, for it contains 
all that constitutes the true ideal of Christian life, 
namely, prayer, alms-giving, fasting and holy com- 
munion. Part of the Offertory consists of a verse 
of a psalm, which is read by the Priest ; and of the 
bread and wine, which are offered to God, and are 
to be changed into the body and blood of Jesus 
Christ at the consecration. The other part of the 
Offertory consists of offerings by the people. 

Down to the ninth century, a whole psalm was 
sung, and when necessary, a portion of it repeated 
by the Choir, so that during that interval, all the 
people might come to the communion-railing and 
present their offerings, which consisted of bread and 
wine. Out of the whole, only that quantity was 
used, which was required for consecration, and for 
communion to the people. The remainder, together 



THE CHRISTIAN AT MASS. 55 

with other donations^ formed the subsistence of the 
Priests. 

Owing to serious inconveniences arising from 
different kinds of bread and wine that w^ere offered, 
the Church has since discontinued that practice; 
and, as a substitute, she has directed the people to 
make their offerings in money to procure the things 
necessary for the Altar, and for the support of the 
Priests. Should a Christian of to-day be asked 
what the grounds are for the continuation of this 
practice, he will readily point them out the fact 
that God Himself had in the Old Law prescribed 
that the people should offer the victims and obla- 
tions for the sacrifices, and that a portion thereof 
should be given to the priests.^ Hence, in xyi, 
verses 16 and 17, Deuteronomy, it is written that 
God ordered Moses to say to the people : " No one 
shall appear with his hands empty before the Lord : 
but every one shall offer according to what he hath.^^ 

Far from being discontinued, the practice of 
making offerings for the sacrifice of the New Law, 
increased in liberal observance, for the early Chris- 
tians are described in their Annals, written by St. 

^ Leviticus, ii, 10. 



56 THE CHRISTIAN AT MASS. 

Luke, as selling their holdings, and laying down 
the price thereof, before the feet of the Apostles J 
No wonder, then, that they should also be therein 
described as "persevering in the doctrine of the 
Apostles, and in the communication of the breaking 
of the bread, and in prayers.'^ ^ Detached from the 
goods of this earth, they craved those of heaven, 
and found it their great joy to have a pledge, nay, a 
foretaste, of it in the frequent communication of the 
breaking of the bread, which was the receiving of 
Holy Communion, as St. Paul explains it in the x, 
verse 16, of his First Epistle to the Corinthians: 
" The chalice of benediction, which we bless, is it 
not the communion of the blood of the Lord?^^ 

The Christian considers that to redeem us, — to 
bequeath to us the means of sanctification, and to 
open for us the gates of eternal glory, the Man- 
God, Jesus Christ, has offered all He had, nay, all 
Himself, for us to His Eternal Father. And, as if 
all this were not enough. He still constantly offers 
Himself as victim of propitiation upon the Altar, 
and gives His own Body and His own Blood for 
food to sustain us on the way to eternal life, and as 

1 Acts, IV, 34-35. *ii, 42. 



THE CHRISTIAN AT MASS. 57 

a pledge of it. This being so, the Christian feels 
that he cannot reasonably dispense himself from 
making some suitable returns to Him, which, in 
order to be worthy, ought to consist of the offering 
of his whole being to Him, and of a portion of his 
temporal goods to His Altar and its ministering 
Priests. It is with this consideration in view, that 
the Christian feels that, in proportion as he offers 
himself and of what he has, in the same proportion 
will he receive of the fruit of the Holy Sacrifice 
offered for him. 



EIGHTH INSTRUCTION. 

In the last instruction we saw the meaning of the 
various rites and ceremonies which occur immedi- 
ately before the Offertory. At the very outset, we 
remarked that the prayers, reading and recitation, 
preceding it from the beginning of Mass, are solely 
intended to serve as means to prepare the faithful 
for the approaching adorable act of the Sacrifice ; 
and we also said that the Catechumens, public sin- 
ners and infidels, were allowed to be present at that 



58 THE CHRISTIAN AT MASS. 

pait of tlie Mass, but were dismissed before the 
Offertory, as only the exemplary Christians were 
permitted to assist at the whole of the Mass. From 
this circumstance, we inferred that if, in our days, 
sinners are no longer excluded from participating 
in the celebration of the Sacred Mysteries, they 
should, at least, earnestly fit themselves for it by an 
earnest desire for conversion, sorrow for sins, and 
prompt use of the means to secure their pardon. 

Afterward, we described the scene of love between 
the Priest at the Altar and the people in the body 
of the Church, as indicated by his saluting them 
with the words Dominus vobiscum — The Lord be 
with you, and by their reciprocated salutation to him, 
Et cum spnitu tuo — And with thy spirit. From 
this we draw the lesson that both the Priest and the 
people should be animated by the spirit of the Lord 
Jesus Christ, which is charity. We observed that 
its importance is enhanced by the meaning of the 
invitation extended by the Priest to the people, say- 
ing : Oremus — Let us pray ; for by it we were made 
to understand that earnest prayer said in common is 
necessary to the obtaining of the charity of Christ, 
and, through it, to being fitted for the sharing in 
the precious fruits of the Holy Sacrifice. 



THE CHRISTIAN AT MASS. 59 

We finally spoke of the Offertory, and said that, 
down to the ninth century, the people used to come 
to the communion-railing and offer bread and 
wine, part of which was for the Sacrifice of the 
Mass and for Holy Communion to the people, and 
the remaining part formed the subsistence of the 
priests. We mentioned the discontinuance of that 
ancient custom, and the substitution of offerings in 
money as a better means for procuring the neces- 
saries for the Altar and the priests. In justification 
of this substitution, we quoted such arguments as 
cannot but satisfy even the most fastidious and 
ungenerously inclined Christians. To-day, we shall 
cross the threshold of the Holy Sacrifice. To 
appreciate and profit by the highly important things 
which will come before us for consideration, we 
need to summon all the light of our faith, and all 
the ardor of our charity. 

The Christian well remembers the ignominious 
manner with which Herod dismissed Christ and sent 
Him back to Pilate. He also knows that while 
Pilate was desirous of saving Christ, His bitter 
enemies were all agreed to force the Governor to 
accede to their demand, and have Him put to the 



60 THE CHRISTIAN AT MASS. 

death of the cross. Breatliing hatred, they violently 
ushered Him for the second time before Pilate, and 
so intimidated the Governor witli wild shouts and 
threats as to compel him to yield to them. As 
reasoning was of no use, Pilate tried to save Jesus 
by a veiled appeal to their veneration for the Easter 
Solemnity, which was to occur after the next day. 
Accordingly, availing himself of the custom exist- 
ing among them of releasing one of the prisoners 
on that occasion, Pilate proposed they should choose 
either Jesus or the notorious malefactor, Barabbas, 
as the one to be set at liberty. The Christian is 
horrified at the mere thought of coupling Jesus with 
Barabbas, a lamb with a wolf, a just and innocent 
man with a wicked and hateful wretch, a benefactor 
with a thief, the Author of life with a murderer. But, 
upon reflection, the Christian deplores another even 
more horrible coupling, namely, that which the sinner 
makes by choosing to live in the state of sin, to gratify 
his evil passions and reject God^s commandments. 

No sooner had the Jews been asked which one 
they chose to be set free, than they frantically cried 
out : " Give us Barabbas, and crucify Jesus.'^ ^ Find- 

'St. Matthew, XXVII, 21, 22. 



THE CHRISTIAN AT MASS. 61 

ing himself disappointed, Pilate asked them : "Why, 
what evil hath this man done? I find no cause of 
death in him/^^ But, as he saw that they persisted 
in clamoring for His death, Pilate, to temper their 
burning rage, and quench a little their thirst of 
blood, said : " I will have Him chastised, and then 
let Him go;'^^ and, in so saying, he delivered Jesus 
into the hands of the torturers, that they might 
scourge Him. In this proceeding of Pilate, the 
Christian sees how erroneous are the judgments of 
men, who, even in a clear case, give their verdict 
against justice and truth. 

THE PRIEST TAKES OFF THE VEIL FROM 
THE CHALICE. 

When the Priest takes off the veil from the 
Chalice, the Christian is reminded of the garments 
of which Jesus was stripped, and of the cruel welts 
made on His Sacred Body. Appalling as the sight 
of His mangled flesh and streauiing blood must 
have been, the conduct of Jesus on that barbarous 
occasion arrests the special attention of the Chris- 

iSt. Luke, XXIII, 22. ^Ibid. 



62 THE CHRISTIAN AT MASS. 

tian, for he sees that far from asking for leniency, 
He silently submitted to the unjust and most cruel 
sentence, — nay, He very willingly oifered His Body 
to the scourges, that He might satisfy for the sins of 
all men. Hence, with contrite heart and in humble 
acknowledgment, the Christian cries out : '' It is 
my sins, O Lord Jesus, that have armed Thy tor- 
turers with scourges, and inflicted on Thy Sacred 
Body so many horrible wounds as to cover it from 
the sole of the foot unto the top of the head." ^ Yes, 
O Lord Jesus, Thou wert wounded for my iniqui- 
ties, — bruised for my sins : Thou hast sacrificed all 
Thy health to heal my infirmities. 

THE PRIEST OFFERING THE UNCONSECRATED HOST. 

When the Christian sees the Priest offer the 
unconsecrated host to the Blessed Trinity for his 
own sins, and for the sins of those present, and for 
the faithful Christians, both living and dead, he is 
reminded of the gracious Saviour who, while endur- 
ing the many scourges, offered His bruised and 
bleeding Body as a loving sacrifice to His Father in 

^ Isaias, i, 6. 



THE CHRISTIAN AT MASS. 63 

heaven for the remission of the sins of all men. 
The torturers had grown weary of scourging Him 
before Jesus wearied of desiring to suffer. While 
they were slashing His Body, tearing His flesh, and 
spilling His Blood in streams ; the prayers of His 
Heart were carried by the Angels to His Father in 
Heaven. 

THE POURING OF WINE AND A FEW DROPS OF 
WATER IN THE CHALICE. 

Another rite in the Mass which strikes the 
Christian attention is that of first pouring wine and 
then a few drops of water in the Chalice for the 
Offertory. This mixing of the two elements in the 
Chalice, to the mind of the Christian, represents the 
blood and water which came out from the side of 
Jesus upon its being opened with a spear after His 
death : the wine is poured in the Chalice to repre- 
sent the Blood of Christ, while the water which is 
poured with it is to represent the people for whose 
redemption the blood of Christ was shed. Now, as 
the wine and water mixed together become so united 
as not to be any longer separated, so the people who 



64 THE CHRISTIAN AT MASS. 

persevere in faithfully and firmly believing in the 
Lord Jesus Christ, are no longer separated from 
Him. This is the reason why the Priest is directed, 
under pain of most grievous sin, to pour water with 
the wine in the Chalice ; because, in the consecration, 
the wine without the water w^ould give the Blood of 
Christ without the people, and water without wine 
would represent the people without the Blood of 
Christ. 

This explanation helps to illuminate the meaning 
of the j)rayer which the Priest recites as he pours 
the water in the wine. The prayer is : ^^ O God, 
who, in creating human nature, hast wonderfully 
dignified it, and still more wonderfully reformed it : 
grant that by the mystery of this water and wine, 
we may be made partakers of His divine nature, 
who vouchsafed to become partaker of our human 
nature, namely Jesus Christ our Lord, Thy Son.^^ 

To impress upon the mind of the faithful, that 
Jesus Christ craved to suffer, and offered His suffer- 
ings to His Eternal Father for the salvation of all 
men, the Church, guided by His indwelling pres- 
ence, causes the Priest to say in the act of the 
Oblation of the Chalice: ^' We offer '^ instead of 



THE CHRISTIAN AT MASS. 65 

'^ I offer ; ^^ thus indicating that it is not the Priest 
alone who offers up the Chalice, but that both the 
Priest and the people do offer it together; and, 
therefore, the people also say with the Priest : " We 
offer unto Thee, O Lord, the Chalice of salvation, 
beseeching Thy clemency : that it may ascend before 
Thy divine Majesty, as a sweet odor, for our salva- 
tion, and for that of the whole world." Amen. 

Then, again, the people are expected to join the 
Priest in the following supplication : " Accept us, 
O Lord, in the spirit of humility, and contrition of 
heart : and grant that the sacrifice we offer this day 
in Thy sight, may be pleasing to Thee, O Lord God.^' 



NINTH INSTRUCTION. 

Last Sunday, we crossed the threshold of the 
Holy Sacrifice. Its victim, our Lord Jesus Christ, 
was the principal figure before us. We considered 
Him between his deadly enemies and the unscrupu- 
lous judge, Pilate. It seems that we still hear the 
deafening shouts and threats of the enraged persecu- 
tors clamoring for His death, and that we still wit- 
5 




66 THE CHRISTIAN AT MASS. 

ness the gross injustice of the Governor in having 
Him barbarously scourged after having coupled 
Him vilely witli the thief and murderer Barabbas, 
and publicly acknowledged His innocence. We 
briefly described the mangled and bleeding Body of 
Jesus, and making ours the language and sentiments 
of the horrified Christian, we humbly and sorrow- 
fully acknowledged to Him that it is our sins that 
have armed His torturers and inflicted so many 
horrible wounds on Him. We said that the taking 
oflPof the veil from the Chalice represents the taking 
off of Jesus' garments and His. subsequent cruel 
scourging. Finally, we remarked that the mixing 
of the water with the wine symbolizes the mixed 
stream of Blood and water that flowed from Christ's 
side upon the withdrawal of the spear, and that the 
wine represents the Blood of Jesus, while the water 
which is poured with it in the Chalice, represents 
the people for whose redemption His Blood was shed. 
But of all things, the conduct of Jesus has 
impressed us the most ; for we specially noticed 
that far from asking for leniency. He silently sub- 
mitted to the unjust and most cruel sentence of 
scourging, just as He had silently and meekly borne 



THE CHEISTIAN AT MASS. 67 

the infamy of being coupled with the notorious 
malefactor Barabbas^ and had stood the humiliation 
of being made a party to the choice for deliverance. 
But our admiration knew no bounds when we 
reflected that He longed for His humiliations and 
suiferings, and offered them up as a loving sacrifice 
to His Father in Heaven that He might satisfy 
for the sins of all men. In this connection^ we 
remarked that the torturers had grown weary of 
scourging Him before He would cease desiring to 
suffer^ and that while His Sacred Body was slashed^ 
His flesh torn^ and His Blood spilt in streams^ His 
Heart was pouring out prayers to His Father in 
Heaven for the salvation of mankind. 

After all these things, we were told that the off'er- 
ing of the Chalice at Mass is made by both the 
Priest and the people present, and that both thereby 
entreat the Divine Majesty to vouchsafe to accept 
it as a sweet odor for the salvation of the whole 
world. The consideration of the next parts of the 
Mass upon which we shall enter to-day, will make 
even greater impressions upon our hearts, and 
forcibly elicit from them most wholesome senti- 
ments and profitable resolutions. 




68 THE CHRISTIAN AT MASS. 

As the taking off of the veil from the Chalice 
represents the stripping of the garments from Jesus 
that He might be scourged, so in ilie pall, a little 
square piece of linen, generally stiff, which the 
Priest ])uts on the Chalice after its Oblation, the 
Christian sees a reminder of the croivn of thorns 
phiited for and put on the head of Jesus. Recalling 
to mind the description of this most cruel part of 
His Passion given by the Evangelists St. Mark 
(xv, 16-19) and St. Matthew (xxvir, 30, 31); the 
Christian stands aghast as he beholds the torturers 
throw aside the scourges, clothe with a purple gar- 
ment the Body of Jesus, reduced to one wide gaping 
wound streaming with blood; then, put a reed in 
His right hand; and, finally, plait a crown of thorns, 
and press it down on His head. Then they bend 
their knees before Him, and while some spit upon 
Him and slap Him on the face, others pay Him a 
a mocking homage, saying : ^' Hail, King of the 
Jews.'^^ 

No human mind will ever be able to conceive the 
intensity of suffering caused by that crown of thorns 
as it was pressed down upon His head. According 

^St. Matthew, xxvii, 29. 



THE CHEISTIAN AT MASS. 69 

to some, the crown was formed of sea-thorns, which 
are exceeding sharp and stiif. They were many, and 
all plaited together into the form of a cap, so that 
the thorns were in great part fastened to the head ; 
and with such great force and savageness were they 
pressed down upon Christ^s Sacred Head, that, 
according to St. Bernard, the thorns pierced through 
the bones, nerves and veins, nay, the very brain. 
Great as his compassion for Jesus suflPering such 
intense pain is, the Christian knows that he ought 
to be moved with as great sorrow for his sins as the 
accursed cause of the plaiting of that crown, and of 
the pressing down of it upon the Head of the good 
Lord and Saviour Jesus. Aware that it is written of 
the Jews: ^^If they had known Him, they would 
never have crucified the Lord of glory ,^^ ^ the Chris- 
tian sees the enormity of his sins. He has know- 
ingly committed them in direct violation of the 
commandments, and utter disregard for the will of 
Him, whom he knows to be his God and Saviour. 
Hence, he cannot but see that his sins must truly be 
enormous, since they had to be atoned for by a 
chastisement so exceeding great. He, therefore, 

1 1 Cor., II, 8. 



70 THE CHRISTIAN AT MASS. 

acknow Icdires in shame and .sorrow that it is l)ecanse 
he sinned and wonid not eease sinnin^r that Jesus 
suffered so intensely, and yearned to suifer more. 
It is because he would neither do penance for his 
sins, nor mortify his senses and evil appetites, tliat 
Jesus bore His sufferings with great patience and 
most ardent love. But just as the Christian is im- 
mersed in these holy sentiments, he notices that the 
Priest stands on the ICpistle-side, and, while reciting 
part of the xxvth psulm, washes the extremities of 
both thumbs and forefingers. 

THE LAVABO. 

This ceremony conveys to the Christian a serious 
reminder and a most profitable suggestion. It recalls 
to him Pilate, who seeing that he could not prevail 
upon the Jews and save Jesus, took water, and 
washed his hands before the people, saying : '^ I am 
innocent of the blood of this just man : look you 
to it.''' It was a ridiculous performance, an act 
suggested by cowardice, showing that he was afraid 
of the high priests and princes of the Jews, and 

' St. Matthew, XXVII, 24. 



THE CHRISTIAN AT MASS. 71 

would, therefore, sacrifice Jesus rather than be re- 
ported by them to Caesar and be supplanted. But 
had he been in earnest, he could have used his sol- 
diers and kept them in check as he had done with 
the rebellious people on former occasions. At any 
rate, had he been a just judge, he would rather have 
resigned his office than violate the principle of jus- 
tice. This view of the case is obvious to reason, 
and is in full accord with the teachings of the Holy 
Ghost, who, as we read in the yiith chapter of 
Ecclesiasticus, says : '' Seek not to be made a judge, 
unless thou hast strength enough to extirpate iniqui- 
ties.'^ Hence, with the water, Pilate succeeded in 
washing his hands, but not his conscience. 

In making these observations on the unjustifiable 
act done by Pilate, the Christian feels that they 
are applicable to himself and all sinners as well. 
Therefore, no excuse can hold good for sacrificing 
the reverence and obedience to God by committing 
sin or living in the state of sin, — for exposing the 
soul to the danger of eternal damnation by putting 
off its conversion, and neglecting to do the riglit sort 
of penance. 



72 THE CHRISTIAN AT MAaS. 

THE PRIEST PRAYS IX THE MIDDLE OF THE ALTAR. 

The Christian lias scarcely ceased to pouder these 
tilings, when he sees the Priest first with his eyes 
raised np to God, then with his joined hands on the 
edge of the middle of the Altar, praying in an 
inclined postnre. The Christian knows that the 
Priest is then humbly supplicating the Blessed 
Trinity through the principal Mysteries of Redemp- 
tion, to receive the offering of the Sacrifice about to 
be accomplished, and to accept it for his owm salva- 
tion, and for that of the people present, and especially 
for those for whom it is offered, and also for those 
of whom commemoration is made. From this, the 
intelligent Christian draws the conclusion that since 
he, together with the Priest, is offering the Sacrifice, 
he, also, is expected to join the Priest in prayer that 
he may gain access to God and obtain His acceptance 
of it. The Christian is all the more impressed with 
the high importance of joining the Priest in prayer, 
when he hears him requesting the people to devote 
themselves to it, saying with a clear and entreating 
voice : Orate, fratres — Brethren, pmy : when asking 
this of the people, the Christian notices that the 



THE CHRISTIAN AT MASS. 73 

Priest performs a ceremony^ which is the only one 
of the kind during the whole of the Mass : it is his 
turning towards the people and his immediate 
returning to face the Altar by making a circle. 
Upon reflection, this ceremony reminds the Christian 
of Christ who, with a scarlet garment on His man- 
gled and bleeding Body, a reed in His right hand, 
and a crown of thorns on His Head, was shown to 
the people by Pilate, saying : Eoce Homo — Behold 
the man/ This spectacle was most piteous ; yet the 
Christian knows that it first excited their scornful 
laughter, and soon after it made them break forth 
into the savage cry : *^ away with Him, away with 
Him, crucify Him/^ ^ 

But to the Christian, the words Eooe Homo — 
Behold the man — are of precious significance : they 
sound in his ears as being addressed to him by Jesus, 
Himself. Ecce Homo, he hears Him say, '' behold 
how I stood disfigured for thy sins ; and how I, the 
Lord of lords, was forsaken from on high, and from 
below, and despised by all.'^ Ecce Homo, " behold 
what torments I have endured from the thorns that 
pressed into My Head, that I might pick out the 

^St. John, XIX, 5. "^ Ibid., Id, 



74 THE CHRISTIAN AT MASS. 

sharp thorns of thy sins/' Ecce liomo^ behold how 
from the top of My H(»a(l to the soul of My Feet, 
I was hut one gaping, bleeding wound, that I might 
perfectly heal thee of every hurt from sin; and so 
cleanse thee from every stain of it in My precious 
Blood, that thou mightest become pleasing and 
acceptable in My sight/' Ecce Homo, '' behold, and 
keep forever in thy mind the remembrance of this 
love, and with what zeal, and labor, and sorrow, I 
sought after thee, and be not after this, a stranger 
to Me.'' Ecce Homo, " behold Me, and be all Mine, 
even as I have made Myself all thine. 



TENTH INSTRUCTION. 

The explanation of the parts of the Mass which 
came under our consideration on last Sunday, will, 
let us hope, long remain impressed upon our minds 
and hearts. As you remember, we first spoke of 
the pall, a little square piece of linen, generally stiff, 
which the Priest puts on the Chalice after its Obla- 
tion. In it we saw a reminder of the crown of 
thorns plaited for, put on and pressed down, upon 



THE CHRISTIAN AT MASS. 75 

the Head of Jesus, after He had been, mangled and 
bleeding, clad with a scarlet garment, and a reed 
had been placed in His right hand. We stood 
aghast on beholding Him in that most pitiable state, 
and at the thought of the intense pains He must 
have suffered. We dwell but little on the cruel and 
savage conduct of His torturers, because the Apostle 
says that, had they known Who Jesus really was, 
they would have spared Him. But we laid special 
stress on our own guilt, acknowledging that by our 
sins we have turned against Him, and deliberately 
disregarded Him, though we knew Him to be our 
God and Saviour. 

Next, we gave our attention to the ceremony of 
the Priest^s washing his thumbs and forefingers on 
the Epistle side, while reciting part of the xxvth 
Psalm. In this ceremony we found a reminder of 
the foolish performance of Pilate in washing his 
hands before the people, to show that he was in no 
way responsible for the past and future cruelties 
practiced on Jesus. We remarked that Pilate had 
succeeded in washing his hands ; but not his con- 
science. Having branded Pilate's act as unjustifi- 
able, we admit that nothing can excuse us for sacri- 



76 THE CHRISTIAN AT MASS. 

ficing the reverence and obedience due to God by 
committing sin or living in a state of sin, or for 
indulging evil passions at the risk of the salvation 
of the soul. 

In the Priest's praying in a suppliant posture, we 
realized the high importance of prayer, and felt that 
we could not dispense ourselves frora attending to 
it, especially after having heard his tender request, 
Orate, fratres — Brethren, pray — for we were then 
reminded that as he and we are offering up the 
Holy Sacrifice to God, so both should entreat the 
Divine Clemency to accept it. 

Finally, we gave our consideration to the cere- 
mony of the Priest's turning toward the people and 
quickly turning again to face the Altar by making 
a circle. We said that this ceremony reminded us 
of Jesus who, with a scarlet garment on His man- 
gled and bleeding Body, a reed in His hand, and a 
crown of thorns on His Head, was shown to the 
peoi)le by Pilate, saying: Ecce Homo — Behold the 
Man. We mentioned the savage cry of the people 
the moment they saw Him, — ^^Away with Him, 
crucify Him ;" but we refrained from expressing 
our execration against their devilish wickedness, 



THE CHRISTIAN AT MASS. 77 

and rather turned our attention to the words Ecce 
Homo — Behold the Man — as if addressed to us by 
Jesus Himself to show us how intensely He had 
suffered out of love for us^ and how just are His 
claims that we should he all His, even as He had 
made Himself all ours. 

The parts of the Mass for to-day's consideration 
will affect our hearts with still deeper sympathy for 
JesuSj and point to even stronger claims to our un- 
divided love and fidelity. 

A circumstance worthy of special notice is that 
from the moment the Priest has turned toward the 
people to request them to devote themselves to 
prayer, saying: Orate, fraires — Brethren, pray, — 
he no longer faces them till towards the end of Mass. 
He keeps himself closeted with God to entreat Him 
with increased fervor and renewed insistence to 
accept the Adorable Sacrifice he is about to offer. 
This religious silence is, however, soon broken by 
the recitation or singing of the Preface, of the 
Sanctus and Hosanna; to invite gently the people 
to dispose their hearts for the impending solemn act 
of Sacrifice. The intelligent Christian, however, 
cannot hear the Preface without being reminded of 



78 THE CHRISTIAN AT MASS. 

the public declaration of Christ's innocence made by 
Pilate, when he said to the enraged persecutors 
clamoring for the blood of our Lord : ^^Take Him 
you and crucify Him : for I find no cause in Him.''^ 
At this point, the Christian feels forced to exclaim : 
*^Ah, Pilate, Pilate, thou hast pronounced Jesus 
innocent, and soon after hast .declared that thou 
hadst the power to either crucify Him, or release 
Him ; why hast thou, then, failed to use it in behalf 
of His innocence as justice demanded and as was 
required of thy office ? '' 

The answer to this comes to the Christian from 
on high. It is that God permitted Pilate, through 
weakness and cowardice, to give way to the consum- 
mate malice of the high priests, and to the fickleness 
of the people suborned by them. In other words, 
both Pilate and the enemies of Jesus were, through 
God's permission, the instruments to accomplish the 
work of human redemption. From this, the Chris- 
tian learns why it is that Jesus Christ called His 
Passion the Chalice which His Heavenly Father 
had offered Him to drink. He also learns that it is 
expected of His followers, that they shall imitate 

' St. John, XIX, (3. 



THE CHRISTIAN AT MASS. 79 

His conduct in all adversities and trials, and that, 
having suffered with Him, they may also rejoice 
with Him ; for, said the Holy Ghost through the 
Royal Psalmist, '' They that sow in tears shall reap 
in joy/'' 

These sentiments seem hard to weak nature, when 
the Christian hears the Priest conclude the Preface 
with the heavenly hymn : SanduSy Sandus^ Sandus, 
which the choir takes up and sings for the people. 
The words of this hymn, especially when rendered 
musically by the choir, recall to the Christian's mind 
the episode which had occurred only a short time 
before at the gates and in the streets of Jerusalem. 
The people of Jerusalem gave Jesus a most solemn 
reception amidst repeated Hosannas, only to turn 
against Him and cry out for His death, and thus 
suddenly change the Hosannas into crucify Him, 
crucify Him, Their crime was deicide ; but they 
courted the responsibility of answering for His death, 
saying : ^^ His blood be upon us, and upon our 
children.'' ^ The complete destruction of Jerusalem 
sixty years afterwards, the horrible slaughter of over 
one million of her inhabitants, the total loss of their 

^ Ps. cxxv, 5. 2 gt. Matthew, xxvii, 25. 



80 THE CHRISTIAN AT MASS. 

nationality, their condition of wandering exiles, are 
the effect of the curse tliey called upon themselves 
and their posterity through their thirst for the Blood 
of Jesus. 

After the Sanctus, the Christian notices that the 
Priest lifts his hands and eyes to heaven, and then 
prays in a profoundly inclined posture. By this 
ceremony, the Christian is reminded of Jesus con- 
demned to death. After a few moments of humble 
prayer, the Priest is seen making signs of the cross 
over the Chalice and the host. This is to repre- 
sent the enemies of Jesus hastening to carry out 
His sentence of death. The wild animals let loose 
in the amphitheatre — rushing upon the Christian 
martyrs, and tearing them for a repast, give a faint 
idea of the manner in which Jesus was set upon 
by His enemies. 

They were more eager than the Numean lions, and 
more cruel. He must die slowly, — and on the object 
of scorn, — the cross. This symbol of degradation, 
which was fifteen feet long, was laid on His shoul- 
ders. The immense population of Jerusalem went 
out to see Him ; the multitudes of strangers that had 
come for the Easter Solemnity saw Him, — only to 



THE CHRISTIAN AT MASS. 81 

scorn Him ; for the death of the cross was considered 
the most infamous upon earth, it was inflicted only 
on the greatest criminals of the lowest class of soci- 
ety. Besides the shame which Jesus most keenly 
felt in His most tender Heart, He endured most 
horrible torments. What must have they been ! 
His Body was all bruised and mangled by the 
scourging, greatly weakened by the copious loss of 
blood, and His Head pierced to its very brain by 
the sharp stiff thorns ! It was in this condition 
that Jesus was loaded with a heavy cross, and forced 
to carry it on a long, steep and rugged road ; not at 
a slow pace or with leave occasionally to rest Him- 
self, but compelled by^ kicks and strokes to hurry 
on. The Christian almost sinks under the pressure 
of grief and compassion at seeing Jesus proceeding 
like a meek lamb, soaked in perspiration and blood, 
exhausted by fatigue, and overwhelmed by agoniz- 
ing pains from His gaping wounds. He went on 
silently and pantingly, pressed down by the weight 
of the cross, repeatedly falling under it, and, hence, 
receiving fresh and increased torments from the 
breaking open of the wounds. He proceeded on 
surrounded by enemies as a lamb by hungry wolves. 
6 



82 THK CHRISTIAN AT MASS. 

They laughed at Him; they insulted Him; they 
struck Him. They dragged Him up and onward 
with ropes. For a little while they relieved Him 
of the cross, but only for fear that He might die on 
the way ; and in order to keep Him alive for still 
greater torments and so quench their thirst with the 
last drop of His Blood ; they would not let Him 
perish as He ascended the sorrowful way. 

Here the Christian pauses to consider the whitest 
innocence that suffers for his sins and for the sins of 
all men to draw us all to penance, — for penance is 
the second and last plank of salvation. 



ELEVENTH INSTRUCTION. 

The parts of the Mass we considered in our last 
Instruction impressed our minds and hearts. Their 
importance may be judged by their efifects. 

The first thing to arrest our attention was the 
request of the Priest to the people, to be united to 
him by prayer through the rest of the Mass. Next, 
we noticed that from the moment the Priest made 
that request, Orate^ fratres — Brethren, pray, he 



THE CHRISTIAN AT MASS. 83 

abstains from facing the people till after the consum- 
mation of the Holy Sacrifice, in order to keep him- 
self absorbed in prayer, closeted with God. We 
mentioned the feet that the deep silence then exist- 
ing in Church, is only broken by the recitation or 
singing of the Preface^ the Sanctus, and Hosanna, 
to invite the people to lift up their hearts to God 
and dispose themselves for the impending adorable 
act of the Sacrifice. 

We remarked that the Frefaee is a reminder of 
the public declaration made by Pilate of Christ's 
innocence, and of his failure to protect it. In this 
last fact we saw God's permission that both Pilate 
and the enemies of Jesus should become the instru- 
ments of the accomplishment of human redemption ; 
and we also perceive that it is God's will that we 
should follow Jesus in suffering, in order to follow 
Him in joy. 

In the thrice repeated Sandus and in the Sosanna^ 
we cherished the comfort held out to us that joy 
shall follow our trials if we endure them after the 
manner of Jesus. This same heavenly hymn, 
especially when rendered musically by the Choir, 
also reminded us first of the acclamations of honor 



84 THE CHRISTIAN AT MASS. 

and love iVoiii the people of Jerusalem upon the 
occasion of the solemn recept'um given to Jesus; 
then of their shouts foi* His death a few days after. 
This observation recalled to our mind the terrible 
punishment with which deicides were visited. 

Afterwards, we noticed the Priest lifted his hands 
and eyes to Heaven, and prayed in a profoundly 
inclined posture. In this ceremony we saw a 
reminder of Jesus' condemnation to death. Finally, 
in the signs of the cross over the Chalice and the 
host, we saw represented the hastening of the Jews 
to carry out the sentence of death passed on Jesus. 
To form some approximate idea of the manner with 
which they set upon Him, we compared His enemies 
to the wild animals let loose in the amphitheatre 
upon the Christian Martyrs. With this illustration 
before our mind, we imagined that we saw the 
enemies of Jesus hurriedly make a cross, and lay it 
on His shoulders, and force Him to carry it on the 
long and hard road, without granting Him any rest, 
■or sparing Him the refined cruelties of burning 
hatred. 

In seeing the highest innocence suffer, we paused 
and concluded that Jesus submitted to suti'erings 



THE CHRISTIAN AT MASS. 85 

that He might draw us to submit to penance, and, 
by this second and last plank of salvation, make us 
all His in time and eternity. This appeal to give 
ourselves to penance and to surrender our whole 
being to Jesus, will be repeated to-day in all its 
force in the following parts of the Mass. They 
form the tremendous climax of the Holy Sacrifice. 

While we were following Jesus on the way to 
Mount Calvary, our hearts were steeped in anguish 
at the sight of His prolonged and intensely increas- 
ing sufferings from the scourges, the crown of thorns, 
the carriage of the heavy cross on His mangled and 
bleeding shoulders, and the many other brutal acts 
of violence inflicted on Him; but we did not 
sufficiently consider that the sins of the past, pres- 
ent and future man, were the real authors of His 
torments ; that it was, therefore, the sins of all men, 
that He was carrying, and that it was the punish- 
ment due to their guilt that He was undergoing. 
All this had been clearly foreseen by the Prophet 
Isaias, when he said of Christ : '' Surely, He hath 
borne our infirmities, and carried our sorrows .... 
He was wounded for our iniquities. He was bruised 
for our sins : the chastisement of our peace was 



86 THE CHRISTIAN AT MASS. 

upon Him/'^ And St. Peter said : ^^ He bore our 
sins in His body upon the tree.'^^ 

Even more than at the sufFerin<^s of Jesus, the 
Christian looks at His Heart all aglow with desire 
to heal the souls of all men from the stains of their 
sins. The Christian sees His desire to secure the 
divine forgiveness of their guilt; His passion to 
unite all in the same bonds of faith, hope and 
charity; and to form one Universal Church out of 
all the living upon earth, of the souls suffering in 
Purgatory, and of the Saints in Heaven, that all 
may abundantly partake of the benefit of Redemp- 
tion. Christ suffered, then, that the living upon 
earth may share in grace and salvation, the souls 
detained in Purgatory, receive relief and deliver- 
ance, and the Saints of Heaven enjoy the bliss of 
glory. This is the substance of what the Priest is 
asking while absorbed in prayer at the Mementos 
and at the Comrmtnicantes. But the intelligent 
Christian knows that in order to share in the fruit 
of the Passion of Jesus, the men living upon earth 
have first to become partakers of His Passion by a 
life of penance through sincere sorrow for past sins, 

^Liii, 4, 5. « I. 11,24. 



THE CHRISTIAN AT MASS. 87 

perseverance in fighting against temptations and in 
overcoming all the difficulties found in the way of 
duty and virtue ; for, says St. Paul to the Corinth- 
ians : ^^ As you are partakers of the sufferings, so 
shall you be also of the consolation/^ ^ The 
instructed Christian understands that as by his sins 
every man was an instrument of the Passion of 
Jesus, so every man is required to be partaker of it 
by patiently submitting to trials and tribulations, 
and by constantly obeying the law of God, cost 
what it may. Supported by this view, every man 
believes and realizes that he is one of the enemies of 
Jesus who set upon Him, and inflicted on Him all 
the torments that He has endured. 

Hence, every man acknowledges that he is one 
of His cruel executioners, and, therefore, when he 
sees the Priest extend both hands over the Chalice 
and the host, he counts himself as one of those who 
rudely seized Jesus, stripped Him naked, and, in 
taking off His clothes, tore off some of the bruised 
flesh adhering to them. While enduring all this, 
Jesus opened not His mouth to complain, but was 
ready for more torments. What these are to be, the 

^ii, 1,7. 



88 THK CHRISTIAN AT MASS. 

Christian sees roj)rcsentecl in the three signs of the 
cross made over the host, and in the one sign only 
over the Chalice. They indicate to him that Jesus 
is to be fastened on the cross with large nails driven 
through His hands and feet ! Most humiliating as 
the ignominy and most excruciating as the pains 
from past sufferings were, the Christian knows that 
the Crucifixion exceeded them both beyond human 
conception. In fact, no other punishment was ever 
known to have been so infamous as crucifixion ; for 
the Jews held as accursed of God those who hanged 
on a tree;^ and the Romans called it the slaves' 
punishment, and only inflicted it on such of them 
as were guilty of most heinous crimes. As for 
intensity of torments, the ancients considered the 
punishment by any number of fires preferable to 
that of crucifixion. 

Conscious of the part he has taken in bringing 
that infamy on Jesus and in crucifying Him, the 
Christian grieves over that scene of horror, because 
he himself is an assistant in it through his sins. It 
is with these sentiments that the Christian beholds 
the Crucifixion of Jesus, and sees that the right arm 

1 Deut., XXI, 23. 



THE CHRISTIAN AT MASS* 89 

is first stretched out on the beam of the cross, and 
a large and sharp nail is driven into the palm of the 
hand, and riveted on the other side of the wood. 
By this operation, the nerves, veins and arteries are 
severed, little bones fractured, and some of the flesh'* 
torn off and imbedded with the nail inside of the 
wood. Then, the executioners seize the left hand ; 
but, as the nerves have been contracted by the nail- 
ing of the right hand, it cannot be pulled to the spot 
marked for it, so the murderers violently pull it and 
force the nail through the hand. 

The wound in the right hand is widened, the 
shoulders are dislocated, and more nerves, veins and 
arteries are ruptured. If Jesus did not succumb 
under these most agonizing torments, it is only be- 
cause of His immense love for us. His passion for 
suffering for us was infinite. Finally, the execu- 
tioners grasped His feet, and as, because of the con- 
traction of His limbs, they cannot reach the place 
intended for their nailing, so they tin them with 
ropes, violently pull them down, and nail them to- 
gether. In this process, they tear off some of the 
flesh, burst open the veins, sever the arteries, and 
cause the blood to gush and mingle with that already 



90 THE CHRISTIAN AT MASS. 

Streaming from the head, the hands, and the count- 
less gaping wounds. 

Here, the Christian pauses to consider the execra- 
ble work done by sin, and the immense sacrifice 
made by Jesus to reclaim and save the sinner. 



TWELFTH INSTRUCTION. 

In our last Instruction, we explained the mean- 
ing of two parts of the ^lass, namely, that of the 
Priest's extending his hands over the host and the 
Chalice, and of his makino; three sigcns of the cross 
over the host and one sign over the Chalice. The 
first part had already been touched upon in the pre- 
ceding Instruction and explained as representing the 
seizure of Jesus, the laying of a heavy cross on His 
mangled and bleeding shoulders, and His painful 
carrying it to Mount Calvary. 

Last Sunday, we reverted to the same part, and 
said that it also represents all men seizing Jesus, 
and making themselves the real authors of all His 
torments through the commission of their sins. We 
considered how all men were truly His enemies and 



THE CHEISTIAN AT MASS. 91 

cruel executioners^ and proved that He was carrying 
their sins and undergoing the punishment due to 
their guilt. 

The intended effect from those most wholesome 
considerations was to impress us with the full malice 
of our sins, to arouse within us sincere sorrow for 
having committed them, and to induce us to resolve 
to give ourselves to Jesus as a mark of our profound 
appreciation of His infinite desire to suffer in our 
stead, and sacrifice Himself in order to redeem and 
save us. 

It is with these sentiments that we passed on to 
consider the meaning of the second part, which 
brought us to stand, not as mere witnesses, but as 
the real actors in the horrible scene of the nailing of 
Jesus to the cross. 

To-day, we have reached that part of the Mass 
which is the climax of the Holy Sacrifice, and repre- 
sents the lifting of the cross, with Jesus on it, and 
the streaming of Blood from His many wounds. 

The part of the Mass which we are now about to 
consider is the Consecration, This is the most 
essential act of the Holy Sacrifice. Well instructed 
people give evidence of their faith in it by following 



92 THE CHRISTIAN AT MASS. 

in spirit their representative, the server of the Mass, 
in his drawing near and kneeling a little behind the 
Priest, and gently lifting the hern of his cliasuble, 
to indicate the union of Priest and people in the 
otiering of the Sacrifice. Meanwhile, they are pros- 
trate on their bended knees with bowed head, hands 
held reverently, and faces bearing the expression of 
sorrow mingled with joy in the great mystery of 
Redemption about to be accomplished. The Priest 
alone has the power to accomplish it ; but, to use it 
in the best fitting manner, and to acknowledge that 
he has receiv^ed it from on High at his ordination, 
he makes three signs of the cross over the host and 
the chalice conjointly, and one sign over the host 
and another over the chalice separately. By this he 
indicates the commemoration and the fruit of the 
Passion of our Lord. At the same time, in a whis- 
l>ering voice he supplicates the Most High, saying: 
*^ Which oblation do Thou, O God, vouchsafe to 
bless, approve, ratify and accept ; that it may be 
made for us the Body and Blood of Thy most 
l>eloved Son, Jesus Christ our Lord." 

The words of this prayer recall to the Christian's 
mind what Jesus did and said immediately before 



THE CHRISTIAN AT MASS. 93 

and after His Last Sapper : He took with Him the 
twelve Disciples whom He had schooled in Heavenly 
doctrine and virtue^ washed their feet, to teach them 
the necessity of humility and purity, reproved 
infidelity, predicted His own death on a cross, 
foretold persecutions and torments to His followers 
on His account, promised them a great recompense 
for fidelity to Him, pledged His word to be ever- 
abiding with them ; then He gave them His own 
flesh to eat and His own Blood to drink ; told them 
the motives that had prompted Him to give Him- 
self to them as food and drink. And finally. He 
raised them to the sublime dignity of the New 
Priesthood. He conferred on them the power of 
doing what He had just done, that of changing the 
substance of the bread into the substance of His 
Body, and the substance of the wine into the sub- 
stance of His Blood. 

Accordingly, the Priest is now about to do in his 
own behalf and in that of all the faithful, and of 
those present in particular, what Jesus did for His 
Twelve at the Last Supper. In the exercise of his 
sacerdotal power grounded upon the words of Jesus 
Christ to His disciples, he says : " Do this in 



94 THE CHRISTIAN AT MASS. 

remembrance of me ; " ^ he takes the unconsecrated 
host between the thumb and forefinger of both 
hands, assumes a profoiiiully inclined posture, and 
pronounces the words of Jesus Christ, sayinjj^ over 
the bread (host) : this is My Body : then taking the 
Chalice in his hands, he says over the wine : this is 
My Blood, These words have the same creative 
power when spoken by the Priest as when they were 
uttered by Jesus Christ at the Last Supper. The 
moment they are uttered by the Priest in the Mass, 
the substances of the bread and of the wine are 
changed into the substances of the Body and of the 
Blood of Jesus Christ, and all that is left of the 
bread and of the wnne is their outward appearance. 
Their real substances have given way to other real 
substances, namely to the true Body and to the 
Blood of Jesus Christ. 

The instructed Christian is lost in admiration as 
he considers the marvellous power granted to the 
Priests of the New Law. Making his own the 
words of the Following of Christ,^ he exclaims : 
"A great mystery ! and great is the dignity of 
Priests, to whom a power is granted, such as has 

^ St. Luke, XXII, 19. * Lib, iv. 5. 



THE CHBISTIAN AT MASS. 95 

not been conferred upon Angels. For Priests alone 
duly ordained in the Church, have the power of 
celebrating and consecrating the Body of Christ. 
The Priest is, indeed, the Minister of God, using 
the word of God in virtue of the order and institu- 
tion of God, but God is therein the principal Actor, 
the invisible Worker.^' 

THE BODY AND BLOOD OF CHEIST RAISED 
ON HIGH. 

The moment the Consecration is made, the real 
presence of the Body and Blood of Jesus Christ on 
the Altar is testified to by acts of adoration from 
both the Priest and the people. That most august 
moment is heralded by the ringing of a little bell 
or by the striking of a gong ; and still more signifi- 
cantly by the kneeling of the Priest and by his 
raising the Sacred Host above his head, and holding 
his eyes riveted on it. He does the same thing with 
the Most precious Blood in the Chalice. 

Besides being intended as a call upon the people 
to make a public act of faith in the Real presence 
of our Lord on the Altar, and adore Him, the 



96 THE CHRISTIAN AT MAaS. 

Elevation of His Body and lilood represents the 
raising up of the cross with Jesus on it. Jiut, be- 
yond pondering over the new excruciating sufferings 
caused to Him by the jolting of the heavy cross, as 
its base fell into the deep ditch, and beyond grieving 
over the blasphemies uttered and insults hurled at 
Him by His savage enemies, the Christian looks 
upon the Cross as the Altar of the New Covenant, 
and upon Jesus as the Victim for the Sacrifice. A 
circumstance which strikes the Christian is that the 
Evangelists St. Matthew, St. Mark, St. Luke and 
St. John, are unanimous in stating that Jesus was 
crucified in a place called Calvary, which name 
means Man^s Skull, This circumstance seems to 
show^ that the importance and effects of the cruci- 
fixion of Jesus were in a great measure woven with 
the special place of His death. In fact, it was on 
this mount that Abel, Noe, Melchisedech, Abraham, 
Josue, David, Solomon and all the Priests descend- 
ant from Aaron, offered sacrifices to God ; each of 
which figured one of the characteristic qualities of 
the Sacrifice of Jesus Christ. Hence, by stating that 
He was crucified on Mount Calvary, the four Evan- 
gelists seemed to have wished to indicate that the 



l^HE CHRISTIAN AT MASS. 9? 

ancient sacrifices offered so frequently and solemnly, 
and by men of eminent sanctity on that very same 
mount, were figures of the great, sublime, and mojst 
august Sacrifice of Jesus Christ. And that they 
derived their efficacy from it, that they were accept- 
able to God in consideration of it, that by His 
having been the last in coming to sacrifice on that 
same mount, Jesus Christ had substituted H's sacri- 
fice for theirs, and had thereby abolished them. In 
the crucifixion all the ancient figures were realized 
in Him, all the prophecies verified in Him, and the 
whole of mankind had henceforth to look up to 
Mount Calvary for help and salvation. 

And since Calvary means mail's skull, whose 
skull was it? Adam^s. A sacred interpreter of 
accepted authority says, that to secure Adam^s bones 
and skull from the destructive waters of the deluge, 
Noah carefully placed them in the Ark, and, after 
the deluge, buried them on Calvary.^ On Calvary, 
then, were lying the remains of the first parent of 
mankind, — of the first clay shaped by the hand of 
God. Several of the early Fathers corroborate this 

^ Corn, a Lapide in St. Matth. Cap. xxvii, vers. 33. 

7 



98 THE CHRISTIAN AT MASS. 

opinion. Among others, Tertullian, who flourished 
close to the Apostles' time, says : '' Here, on Mount 
Calvary, where the first man was buried, Jesus 
Christ suffers, and with His Blood moistens the 
earth, that, from the touch of It, tiie ashes of old 
Adam may be purified. Wiien, tlierefore, the 
Christian notices the form of a human skull at the 
foot of a crucifix, he is reminded that Jesus Christ 
was crucified on the spot where Adam's body was 
buried; and will say with St. Paul, that "as in 
Adam all die, so also in Christ all shall be made 
alive.'' ^ '^ Truly," says the great Bishop of Car- 
thage, St. Augustine, "it is not without strong 
reason that we believe that the Divine Physician 
was lifted on a cross on the very spot where 
wretched infirm man was lying; for it was but just 
and proper that the divine mercy should have 
lowered itself on the man who by pride had fallen 
and involved all mankind in his fall." Oh, how 
beautiful and consoling is the Mystery of the 
Crucifixion of Christ ! By lifting their sinful hand 
to the forbidden fruit-tree, Adam and Eve fell from 
the state of innocence into sin and ruin ; but, by 

' 1 Cor. XV, 22. 



THE CHEISTIAN AT MASS. 99 

stretching out His innocent hands on the tree of the 
cross, Jesus Christ atoned for their fall, and for that 
of all their posterity. He is the Divine Lamb 
immolated on the Altar of the Cross to take away 
the sins of the world. His arms are stretched out 
on the cross to show that He is languishing with 
love for all men, and with desire to gather them all 
in one even as the hen gathers her little ones under 
her wings, and as the good shepherd who gathers all 
his sheep in one fold, and lays down his life that 
they may be spared and live. 



THIRTEENTH INSTRUCTION. 

Last Sunday, we spoke of the most essential part 
of the Mass, the Consecration. In it, we considered 
the Holy Eucharist as a Sacrament, and as the Sacri- 
fice of the New Law. We were first taken in spirit 
to the large room in Jerusalem, where, on the even- 
ing before He suffered death, seated at table with 
His twelve disciples, Jesus took bread, blessed it, 
broke it, and gave it to them, saying : " Take and 
eat ; this is my Body : ^' then He took the cup of 



100 THE CHRISTIAN AT MASS. 

wine, blessed it, and gave it to them, saying : '* Drink 
ye all of this, for this is my Blood/^^ 

From the consideration of this most marvellous 
miracle we passed on to meditate upon its perpetua- 
tion in His Church through the power conferred on 
His Priests to do what He had done at His Last 
Supper ; for such, and none other, is the true and 
real meaning of His mandatory and qualifying words, 
" Do this in remembrance of me." By them He 
meant to say : as you. My chosen disciples, have 
seen Me take bread into My hands, you will take 
bread in the same way into your hands, and, as I 
lifted up My eyes towards heaven to give thanks to 
My Almighty Father, you are to do the same, and 
as I pronounced the words : *^ This is my Body," 
thereby changing the bread into My Body, you are 
to pronounce the same words, w4iich proceeding 
from your lips are to have the same effect in virtue 
of the efficacy I now attach to tliem ; and in like 
manner with respect to the wine, you are to do all 
you have just seen Me do, and pronounce the w^ords 
you have heard Me pronounce; and in virtue of 
them, by the power I now attach to them, you will, 

^ St. Matthew, xxvi, 26-28. 



THE CHRISTrAN AT MASS. 101 

as 1 have just done, convert the wine into My Blood, 
the Blood of the New Testament, which shall be 
shed for you and for many unto the remission of 
sins.^ In accordance with this most marvelous 
power, we said, the Priest pronounces the words of 
Christ over the Altar bread and wine, and thereby 
converts their substances into the substances of the 
Body and Blood of Jesus Christ. Here we men- 
tioned the fact that this change, or conversion, 
becomes so real and thorough, that of the substances 
of the bread and of the wine nothing is left but 
their outward appearance, for they are replaced by 
the substances of the true and real Body and of the 
true and real Blood of Jesus Christ. 

Having considered that the words of the Conse- 
cration infallibly and instantaneously cause the 
Holy Eucharist to exist as a Sacrament, we passed 
on to explain the meaning of the Elevation of the 
Sacred Host and of the Chalice, and said that it 
represents the uplifting of the cross with Jesus on 
it, and the streaming of His Blood from His many 
wounds. In this we saw the Sacrifice of the New 
Law, having a cross for its Altar, and Jesus Christ 



102 THE CHRISTIAN AT MASS. 

for its Victim. Here, we remarked that this Sacri- 
fice is renewed in the Mass by the efficacious words 
of the Consecration, which cause the Body and 
Blood of Jesus Christ to lie mystically separated on 
the Altar, and thereby represent His Passion and 
Death. We mentioned that the principal object of 
this Sacrifice was the expiation for all men's sins. 
We quoted a sacred interpreter and a few of the 
earliest Fathers of the Church, saying that Jesus 
Christ was crucified on Mount Calvary, because 
Adam was buried there, and that it was but just 
and proper that expiation and redemption should 
have begun with him through whom " sin '^ had 
" entered into the world. '^ ^ We finally concluded, 
that the commemoration of Jesus on the cross as 
suggested by the Elevation in the Mass, is a most 
powerful and pathetic appeal made to men to come 
to Him, and live for Him and in Him. 

From the Consecration till after the Communion, 
the Altar is our Mount Calvary, and the Body and 
Blood of Jesus Christ really and truly present upon 
it are the same Divine Victim that was offered on the 
cross as expiatory Sacrifice for the sins of all men. 

» Rom., V, 12. 



THE CHEISTIAN AT MASS. 103 

The consideration of the meaning of the successive 
parts of the Mass is equivalent to the enriching 
ourselves with the treasures of grace that are hidden 
In It. 

When the Elevation of the Body and Blood of 
Jesus Christ is over, the Priest Is seen with extended 
hands, absorbed In silent prayer. This represents 
Jesus Christ silently praying from the Cross, and 
patiently bearing His most excruciating torments. 
He hung on the cross from noon till three o'clock 
Friday. These three long hours of untold agony 
were hours of prayer, patience and love. He first 
entreated His Heavenly Father to show mercy and 
grant pardon to His enemies, saying : " Father, 
forgive them, for they know not what they do.'' ^ 
In the third chapter of Genesis, we read that, after 
their fall, being seized with great fear of the Lord, 
and ashamed of their nakedness, Adam and Eve 
hid themselves among the trees of Paradise. Com- 
menting upon this passage, Origen, one of the 
earliest Fathers of the Church, says that It was a 
mysterious and prophetic Instinct that prompted 
Adam to seek protection under the shade of a tree 

^ St. Luke, XXIII, 34. 



104 



THE CHRISTIAN AT MASS. 



from the gaze and anger of God. He had then a 
presentiment that the sinner was to seek and find 
the needed protection and secnirity in the Cross. At 
once, after the Fall, God had made our first parents 
prophesy in act that the Tree was to solace and save 
them. 

Now, that same protection and pardon which 
Jesus Christ asked of His Father from the Cross, is 
continually otFered by Him from the Altar to the 
Priest and to the people. To convince us of this 
consoling truth, His beloved disciple, St. John, in 
the second chapter of his first Epistle, says : '' If 
any man sin, we have an advocate with the Father, 
Jesus Christ the just : and He is the propitition for 
our sins; and not for ours only, but also for those 
of the whole world " (1st and 2nd verses). Our 
Blessed Lord, Himself pledged His word for the 
truthfulness of this mystery of Divine mercy,wdien, 
at His Last Supper, in giving the Chalice to His 
disciples, He said: ^' Drink ye all of this, for this 
is My Blood of the New Testament which shall be 
shed for many unto remission of sins.'^ ^ This 
accounts for the fact, that immediately after the 

* St Matthew, xxvi, 27, 28. 



THE CHRISTIAN AT MASS* 105 

Elevation of the Body and of the Blood of Jesus 
Christ, the Priest assumes a suppliant posture and 
silently prays to God for himself and the people to 
accept the unspotted Host, the Holy Bread of 
eternal life, and the Chalice of everlasting salvation, 
to take them as He was graciously pleased to accept 
the gifts of His just servant Abel, the sacrifice of 
Abraham, and that of the High Priest Melchisedech. 
The Christian who knows the great value of this 
most important part of the Mass, loves to be present 
at it and to summon his body to exterior adoration 
and the faculties of his soul to realize the presence 
of the Divine Victim. He also joins the Priest in 
supplicating the God of all mercies to accept it, and 
through the infinite merits of His Passion and 
Death, grant him to share in the fruit of Redemp- 
tion, to obtain the pardon of his sins and the grace 
of sanctification and salvation. Having thus satis- 
fied the yearning of his heart in his own behalf, the 
Christian remembers his relatives, friends and bene- 
factors, who have passed away, and are soliciting 
for help and relief. The urgent wants of these he 
satisfies by joining the Priest in the commemoration 
of the dead. 



106 THE CHRISTIAN AT MASS. 

THE MEMENTO. 

Oh, how aifecting and consoling is this spectacle 
of this loving union of the Church Militant with 
the Church Suffering ! After having prayed for 
himself and the people, the Priest is seen absorbed 
in deep recollection. He brings to mind all the 
faithful departed, the souls suffering in Purgatory ; 
he mentions several of them in particular, and in an 
especial manner the one or ones for whom the Sacri- 
fice of the Mass is offered. Having made this com- 
memoration of them, he supplicates the merciful 
God to accept the Sacrifice of His most beloved Son 
in satisfaction for their unforgiven venial sins or for 
their unatoned for guilt. What a spectacle of true 
love ! The Priest, the people present, and the souls 
in Purgatory, all cry out with one and the same 
voice : Father^ forgive us ; Thou, O God, art the 
Father of Jesus and of us all; look then not at our 
unworthiness and sinfulness, but only at Thy own 
Heart, which is the Heart of a Father, and yield to 
our supplications by yielding to the supplications of 
Thy most beloved Son, who has suffered and died 
on a cross for the love of us. We entreat Thee with 



I 



THE CHRISTIAN AT MASS. 107 

His entreaties, and offer to Thee the infinite price of 
the Blood that He has shed for us. Father^ in con- 
sideration of His merits, forgive us. 

After this prayer for the souls detained in Purga- 
tory, the Priest is heard saying : Nobis quoque pec- 
catoribus—^' Also to us sinners.^^ These words amaze 
the intelligent good Christian, for they reveal to him 
the untiring solicitude of the Church in endeavor- 
ing to secure all possible fruit from the Holy Sacri- 
fice of the Mass. As a most loving Mother, she 
sends up her entreaties to heaven, and places them 
before the throne of grace; then she descends into 
Purgatory. 

Oh, what a distressing sight ! The souls there 
detained are purified in a crucible of exceeding great 
sufferings. They send forth longings for relief and 
deliverance. Most deeply moved, the Church makes 
her own their prayers, aspirations and hopes, and 
uniting them with those of her other children yet 
living upon earth, she presents them before the merci- 
ful God and urges Him to grant that both may abund- 
antly draw water from the living fountains of the 
Saviour, namely, from the merits of Jesus Christ, 
the Divine Victim newly slain upon the Altar with 



108 THE CHRISTIAN AT MASS. 

the Sacrificial knife, /. e, the words of Consecration 
spoken by the Priest in the Mass. 

Oh ! how precious is the fruit that is derived from 
the Holy Sacrifice ! Tlie meral)ers of the Church 
suffering obtain either an immediate or earlier ad- 
mission into the Church Triumphant, and the mem- 
bers of the Church Militant obtain the necessary 
graces to so live as to deserve to be numbered among 
the Saints, and finally to possess with them the 
eternal bliss of Heaven. 



FOURTEENTH INSTRUCTION. 

In our last Instruction, we dwelt upon the first 
three acts done by the Priest immediately after the 
Elevation. They were : — 1. His silent praying with 
extended hands; 2. His deep recollection at the Com- 
memoration of the Dead ; 3. The words Nobis quo- 
que peccatoribus — Also to us sinners. These revealed 
to us that our Lord Jesus Christ, really and truly 
present on the Altar, is the Advocate of all men 
with His Heavenly Father, — always pleading for 
their pardon, sanctification and salvation. This 



tTHE CHRISTiAK' AT MASS. 109 

truly consoling truth fills the mind. It is realized 
by the heart of every instructed, zealous Christian, 
especially when upon his knees before the Altar, 
from the time of the Consecration till after the 
Communion. For he knows that he has it then in 
his power to secure for himself and the faithful de- 
parted ineffable effects from the Divine Saviour's 
infallible pleadings ; for this is the principal end of 
the Holy Sacrifice of the Mass. 

While present at it, every Christian is expected to 
do what a most wretched public sinner did for him- 
self during the short time that he was present at the 
Sacrifice of the Cross, — draw close to its Divine 
Victim, the Lord Jesus Christ. Let us consider his 
example, and learn to follow it. 

We are still on Mount Calvary. There, we have 
already heard a sublime prayer ; it was from Jesus 
who, from the cross, entreated His Heavenly Father 
to forgive His enemies. Another powerful prayer 
now reaches our ears ; but this time, it is from a 
public sinner who, also from a cross, begs Jesus to 
pardon his crimes, and save his soul. 

To understand and to appreciate the divine mercy 
which is here most humbly implored and promptly 



110 THE CHRISTIAN AT MASS. 

granted, we must recall to mind the history of the 
Crucifixion. The fact that three crosses are seen 
raised on Mount Calvary, is suflBcient to arrest our 
attention and urge us to discover wliy there should 
be two other crosses besides that of Jesus. The 
Christian well remembers that, after all possible 
cruelties had been inflicted on Jesus by His enemies, 
in their savage hatred against Him, they devised 
another torment, which was the last and worst. It 
consisted in crucifying two great criminals by His 
sides,^ that the people might look upom Him as the 
greatest of malefactors, and His memory and name 
might be effaced from record. 

But, as man's counsel cannot prevail against the 
Lord,^ so, by satiating their mad hatred against 
Jesus, His enemies only became instruments to the 
accomplishment of God's designs; and, by their 
vile attempt at defaming Him, only brought about 
the fulfilment of a great prophecy.^ Scorn has be- 
come glory ; — and this very infamy is the tenderest 
exaltation of our Divine Saviour. The Christian 
looks upon the crosses as monuments testifying to 

1 St. Matthew, xxvii, 38. « Prov., xxr, 31. 

^ Isaias, Liir, 1 ; St. Mark, xv, 28. 



THE CHEISTIAK AT MASS. Ill 

the sublime passion of Jesus Christ for fallen hu- 
manity. The Christian knows that, while Jesus 
took upon Himself the sins of all men, and, of His 
own free will, submitted to all the direst torments, 
and to the ignominious death of the cross between 
two great malefactors, He remained the innocent be- 
yond human conception, — for He chose to appear 
as the greatest criminal before men, that He might 
be their greatest, nay, only Benefactor. There is, 
then, a mystery in the three crosses which points out 
Jesus Christ as the Saviour of all men. Even the 
fact that He was between, has its meaning. He was 
the central point, as it were ; and to that centre of 
Love He yearned to draw them to His most Sacred 
Heart for sanctification and salvation. 

Humanly speaking, the fate of Jesus was irre- 
parably sealed ; for the high priests and the multi- 
tudes of the people were defying Him, mocking 
Him, blaspheming Him, and vomiting the vilest in- 
sults against Him. In that immense clamoring and 
outpouring of vituperations and blasphemies, some 
brutal voices came thundering close to the ears of 
the agonizing Jesus. They were from the two 
thieves crucified beside Him. They also were 



112 THE CHRISTIAN AT MASS. 

venomous against Him; they joined the others in 
blaspheming Him. Turning towards Him, in a 
tone of savage fury, the thief on the left insulted 
Him saying : *^ No, thou art not the Messias, or 
thou wouldst save thyself and us.'^ According to 
St. Jerome, no sooner was that blasphemy uttered, 
than, in the words of the Gospel, ^^ the sun was dark- 
ened,^ and the veil of the temple was rent in two 
from the top even to the bottom, and the earth 
quaked, and the rocks were rent.^^ ^ In the opinion 
of the said Holy Doctor of the Church, the sight 
of that sudden extraordinary revolution in nature, 
so affected the thief crucified on the right, that he, 
at once, believed in Jesus Christ, repented, begged 
pardon for his crimes, and implored the God-Man 
to save his soul. The Gospel assures us that his 
conversion was real, for, turning to his companion 
in crime and punishment, he rebuked him, saying : 
'' Neither dost thou fear God, seeing thou art under 
the same condemnation ? ^ We wretches suffer the 
penalty of justice, but our punishment is only the 
due of our crimes. It is not so of Him who is 

^ St. Luke, xxiii, 45. * St. Matthew, xxvii, 51. 

' St. Luke, xxiir, 40. 



THE CHEI8TIAK AT MASS. * 113 

crucified between us : He is innocent, and suffers 
with all patience/^ ^ Then, turning in deep humility 
towards Jesus, with imploring voice and sorrowful 
heart, he said to Him : '' Lord, remember me when 
Thou shalt come into Thy kingdom/^ ^ The Chris- 
tian cannot but greatly admire this prayer ; for he 
finds that by the rebuke administered to his obsti- 
nate companion for not fearing God, he showed that 
he already had this most precious gift — the holy fear 
of God, the beginning of wisdom, the pledge of 
eternal salvation, the maker of penitents, the halo 
of the just. Then, again, the good thief, whose 
name is said to be Dismas, is not content with pos- 
sessing the holy fear of God ; he endeavors to instil 
it into the heart of his companion. Hence, he re- 
bukes him, instructs him, and warns him, that, 
having been his companion in crime and punish- 
ment, he may now also be his companion in penance. 
He was only a new convert ; and yet he was already 
acting as an Apostle. He, therefore, offers a great 
lesson, — that man's zeal for the conversion of others 
is a sure sign of the sincerity of his own conversion, 

^ Ibid., 4:1. Ubid.,42, 

8 



114 THE CHRISTIAN- AT MASS. 

The conversion of the good thief was perfect, as is 
proved by his words : " We receive the due reward 
of our deeds.'' ^ In these few words we have an act 
of true contrition, for they contain a public, humble 
and sorrowful confession of a sinful life. 

Oh, how different the two thieves are from each 
other ! By saying to the Lord : '' If thou be Christ, 
save thyself and us,"^ the thief on the left plainly 
showed that he was wishing for a miracle to free 
him from the cross, but not for the grace of pardon. 
He detested the penalty, but not his crimes; he 
smarted under the rigor of men's justice, but was not 
sorry for having offended God's goodness. He was 
anxious to live longer in the world, but thought 
nothing of his eternity. 

The thief on the right offers a direct contrast. 
In fact, his words of rebuke to his companion and 
his prayer to Jesus point him out as a model peni- 
tent. He repines not, but takes his punishment as 
justly deserved. Hence, he bears it in all patience 
and resignation, that he may thus make some atone- 
ment for his crimes. He considers his penalty as 
nothing compared with what he deserves. He cares 

^ St. Luke, XXIII, 41. * Ibid., 39. 



THE CHRISTIAN AT MASS. 115 

not for the life of his body ; all his anxiety is about 
his soul. He asks not to be spared, but fervently 
prays that his soul may be safe. But in whom does 
he trust for pardon and salvation ? In Jesus Christ. 
He sees Him nailed to a cross ; yet he calls upon 
Him as though He were sitting in the glory of 
Heaven. He beholds Him condemned to the death 
of the malefactors ; yet he adores Him as the Lord 
of lords. He had never seen a miracle from Jesus ; 
yet he believes in Him, hopes in Him, and loves 
Him. The priests, the ancients and the people pro- 
nounce Him guilty ; he alone proclaims Hiui inno- 
cent and holy. All blaspheme Him ; he alone praises 
Him. All accuse Him ; he alone defends Him. 
. Behold the magnificent power of Jesus Christ, — 
the miraculous working of His grace ! A man 
steeped in iniquity and malice is in an instant 
changed into a great penitent, a zealous evangelizer, 
a first martyr, a fervent confessor of the faith in 
Jesus Christ ! His prayer was heard, and his con- 
version is rewarded ; for, in great meekness, Jesus 
said to him : " Amen I say to thee, this day thou 
shalt be with me in Paradise.^^ ^ Oh precious w^ords ! 

^ St. Luke, xxni, 43. 



116 THE CHRISTIAN AT MASS. 

Oh, most consoling promise ! Oh, most generous 
grant ! They should be treasured up by all men, 
and made to sink deep into their heart. 

Before the world, people are classified by sex, 
condition, trade, profession, art, and nationality. 
Here in church, you are of various conditions and 
temperaments and occupations ; I, a priest, perform 
through the Sacrament of Holy Orders, the most sub- 
lime of miracles, — but, before Jesus Christ lying Vic- 
tim on the Altar, we are all, — priest and people, — all 
sinners. We are reminded of this great truth, and 
forcibly invited to acknowledge it by the first loud 
words spoken by the Priest after the Elevation, namely 
^' Nobis quoque peccatoribus^^ — Also to us sinners, — 
and by the striking of his breast as he utters them. 

To be true to ourselves, we should then excite our 
souls to contrition — resolve to secure pardon for our 
sins by having the most precious Blood of Jesus 
applied to our soul through the Sacrament of Pen- 
ance, turn all our trials and afflictions into means of 
atonement ; and to place our entire confidence in the 
Lord, Jesus Christ, saying with the good thief: 
Lord, remember me. Then it is, that with the grant 
of the pardon for our sins, He will comfort us in 



THE CHRISTIAN AT MASS. 117 

affliction, assist us in want, protect us in danger, 
guide us to salvation, give us the paradise of His 
grace here, and the paradise of His glory here- 
after — and thus keep His promise to everyone : 
thou shalt be with me in Paradise. 



FIFTEENTH INSTRUCTION. 

Of late we have almost unconsciously identified 
Mount Calvary with the Church in which we wor- 
ship, for the obvious reason that the same Divine 
Victim which was offered on the cross, is also offered 
on the Altar. Concentrating our minds and hearts 
on Mount Calvary, we beheld Jesus plunged in an 
ocean of anguish, and we were overwhelmed with 
compassion for Him. As we traced the cause of 
His infinite sorrows to our sins, we grieved over them 
and repented. As we saw Him rise above His 
excruciating torments, forgetting Himself in His 
boundless love for mankind, we were astounded at 
such sublimely generous self-abnegation, — an abne- 
gation only possible in a God who is love itself. We 
are forcibly reminded of this spectacle of love cruci- 



118 THE CHRISTIAN AT MASS. 

fied, by the Pater Nostei*^ the LonFs j)rayer, sung or 
recited by the Priest in the Mass, for its seven peti- 
tions are reminders of the seven words spoken by 
Jesus from the cross. The first two have already 
been mentioned and considered, namely that of par- 
don to all sinners, and that of Paradise promised 
and granted to the sincere convert. His third word 
is the sweetest ; it relates to the Blessed Virgin 
Mary whom Jesus bequeathed to St. John as his 
mother, and in him, to all men,^ that She may lend 
them Her powerful protection, and guide them on 
the way to sanctification and salvation. Of this 
word I may speak at some future time. 

My present purpose is to show you the love of 
Jesus increasing in intensity and manifestation, in 
proportion as the moment of the consummation of 
His Sacrifice approached. We shall see this in His 
other words with which He complained of being 
forsaken by God, — manifested His thirst, and 
announced the consummation of His Sacrifice. 

As in this we shall discover the immense love 
that Jesus bore to us; so we shall have to admit 
that, in justice, we must give all our love to Him. 

^ St. John, XIX, 26, 27. 



THE CHRISTIAN AT MASS. 119 

With his eyes filled with blood and tears, His 
heart steeped in mortal sadness, and His divine face 
turned towards Heaven, Jesus gathered up what 
little strength there was yet in His exhausted Body, 
and with a loud voice, cried out to His Heavenly 
Father, saying : Eli, Eli, lamma Sabacthani ? That 
is, ^^My God, My God, why hast Thou forsaken 
Me ? ^^ ^ We know that these most memorable words 
were uttered by Him at about three o'clock in the 
afternoon of Friday ; and, therefore, shortly before 
He died. But how could He speak words that 
imply abandonment by God? Our Patron Saint, 
Leo the Great, tells us that Jesus complained not of 
that abandonment, because He unites the Divine 
and the human natures in His Person in such an 
intimate manner that the one cannot be separated 
from the other ; and as through His divine nature 
He cannot be separated from the other two Persons 
of the Blessed Trinity, namely, the Father and the 
Holy Ghost, so He could not complain of being 
abandoned by either, because, as God, this abandon- 
ment is absolutely impossible. Considered as man, 
His complaining of being abandoned by God, can- 

^ St. Matthew, xxvii, 46. 



120 THE CHRISTIAN AT MASS. 

not, without blasphemy, be construed into an act of 
despair, because this woukl imply a sin in Him. 
How could He have despaired. Who, when dying 
shortly after, said in a loud voice : ^' Father, into 
Thy hands I commend My Spirit.^ The true mean- 
ing of His complaining of being abandoned by God 
must then be that which enfolds the mystery of His 
limitless love for men. 

Those words were spoken before the high priests, 
the ancients and the multitudes of people, and could 
not but be familiar to them, because they form part 
of the xxist psalm. St. Jerome says that, on the 
aforesaid occasion, from the height of the cross, 
Jesus recited that whole psalm, with which David, 
as a prophet, had minutely foretold and described 
the whole history of the Passion, Death and Resur- 
rection of the Messias. Take and read the psalm, 
and you will find in it the detailed mention of the 
torments and affronts inflicted on Jesus, and which 
from Sunday to Sunday have formed the subject of 
our consideration. While dying at their hands, 
Jesus reminds His murderers of the prophecy con- 
cerning Him, and by this, even at that late hour, 

^St. Luke, XXIII, 46. 



THE CHRISTIAN AT MASS. 121 

He offers to them the opportunity and the means to 
recognize Him as the true Messias, and thus work 
out their conversion and salvation. 

They must have heard His words, for the Evan- 
gelist says that Jesus uttered them " with a loud 
voice ; ^^ which circumstance shows that He wished 
them all to hear and profit by what He was saying 
to them. The instructed Christian knows that their 
iniquity and malice turned into an imaginary danger 
what Jesus had intended as a last plank to their 
salvation. But what they refused or failed to see 
and understand, is to us a strong argument for be- 
lieving in Jesus Christ as our Divine Saviour, since 
in Him David\s prophecy was verified to the very 
letter. 

When, therefore, He complained of being aban- 
doned by God, He said what was really true, and 
had been foretold. He was abandoned by God in- 
asmuch as neither the divinity of His Heavenly 
Father, nor the divinity of the Holy Ghost, nor 
His own divinity, was lending Him assistance. In 
other words. His human nature was left all to itself; 
and, hence, at the mercy of His enemies, — a prey to 
their fury and hatred, — entirely exposed to all the 



122 THE CHRISTIAJN AT MASS. 

ignominies, to all the insults, to all the torments and 
horrors of death on the cross, without any assistance, 
without any comfort from the almighty power of 
God. 

It was then not to complain to His Heavenly 
Father that Jesus said : " Why hast Thou forsaken 
me?^^ but it was, says St. Leo, to call our attention 
to the reason why He had abandoned Himself en- 
tirely into the hands of His savage enemies, and 
why He was doing nothing to i)rotect Himself. He, 
therefore, meant to say to us : ^^ I am thus abandoned, 
because I wear the habit of the sinner and carry the 
punishment of your sins, and am your true Saviour. 
I could have all the needed help from my Father, 
nay, from My own divine nature, for I am in Him 
as He is in Me;^ but I will not have it, so that, 
without aid, I may suffer and die for you. 

It must be remembered that Jesus Christ was on 
the cross in our stead ; that, in our stead. He bore 
the weight of our sins ; and, in our stead. He atoned 
for them. As, through sin, man had abandoned 
God; so, in order to redeem him and bring him 
back, Jesus Christ suffers Himself to be abandoned 

1 St. John, X, 38. 



THE CHRISTIAN AT MASS. l23 

by God. Let us here reflect that, if for the mere 
appearance of being like you and me, — a sinner, 
Jesus complained of abandonment by God, how 
much should we not lament the misfortune of having 
committed sin. By it we have provoked God to 
abandon us. 

Let us bear this in mind : by His having suffered 
the abandonment of God, Jesus pleaded with His 
Heavenly Father that, in view of His abandonment, 
,we might not be abandoned. Consequently, though 
we have thousands of times deserved desertion by 
God, still, while we live, God never deserts us com- 
pletely ; He always leaves the way open for our 
return to Him ; He always offers us the plank of 
penance ; He never refuses us the grace of conver- 
sion ; His Heart is always ready to receive us ; His 
hand is always lifted to pardon us. But woe to us 
if we do not properly appreciate His immense mercy 
and love, for our neglect to return to Him is fraught 
with danger. While He will receive us at any time, 
even at the last moment of life, we run the great risk 
of dying without repenting and returning to Him. 
Alas ! that a life spent in utter disregard for God, 
in violation of the duties incumbent upon the Chris- 



124 THE CHRISTIAN AT MASS. 

tian, ends in forgetting everything about God and 
oneself, and in dying without repentance ; with the 
ultimate result that God does not abandon him, but 
that he abandons God ! 

Our Blessed Saviour saw this great danger, and 
in His depthless love, He offered us the means to 
avert it. In His agony on the cross, He not only 
asked and obtained of His Heavenly Father that 
He might not abandon us; but He also procured 
for us the means by which we may not abandon 
God, nor forget ourselves. This He did by His 
fifth word from the cross : " I thirst.'^ ^ Of this we 
shall speak on next Sunday. 



SIXTEENTH INSTRUCTION. 

Last Sunday, we said that the seven petitions of 
the Pater Noster (the Lord's prayer) sung or recited 
by the Priest in the Mass, are reminders of the seven 
words spoken by Jesus Christ from the cross. We 
have already seen that by the first four words, He 
has secured to us God's pardon, — promised us 

^St. John, XIX, 18. 



THE CHRISTIAN AT MASS. l25 

heaven, — given us His own Blessed Mother for our 
Mother, and obtained for us the signal grace that 
God may not abandon us. 

In closing the Instruction on the fourth word, we 
remarked that while it is certain that in considera- 
tion of the abandonment which Jesus suffered from 
God, He will not abandon us, there is great danger 
that we may abandon Him by dying unconverted 
and unrepentant. Justly alarmed at this woeful 
danger, it consoled us to know that Jesus had antici- 
pated, and, in His unique and immense love, had 
pleaded for us ; nay, had provided us with the means 
to avert it ; and that this means is found expressed 
in His fifth word from the cross : " I thirst.^' It 
is a word most consoling and stirring. Let us, then, 
enter in earnest upon the consideration of its highly 
important meaning. 

In the 28th verse of the xixth chapter of his 
Gospel, St. John has these words : " That the Scrip- 
ture might be fulfilled, Jesus said : I thirst.'^ By 
this we are made to understand that, before He had 
said that word, all the prophecies concerning His 
life and death had been fulfilled ; only one, namely, 
that which is recorded in the 22d verse of the 



126 THE CHRISTIAN AT MASS. 

LXViilth psalm : ^^ In my thirst, they gave me vine- 
gar to drink.'^ It is, therefore, to call our attention 
to the fulfilment of this last prophecy, that the 
Evangelist marks the circumstance of the motive 
that induced Jesus in His dying moment, to cry out 
from the cross, ^^I thirst.'^ It was that Holy Scrip- 
ture might be fulfilled even in this last detail. In 
marking this circumstance, St. John has shown to 
us a picture full of consolation. It shows to our 
mind Jesus Christ who, while nailed to the cross, 
sunk in humiliation, and suffering most excruciating 
torments, turns the whole of His mind and heart 
to the prophecies and mysteries relating to the great 
end of Redemption, the eternal salvation of all men. 
Intense sufferings affect the whole of His Body ; 
but He forgets them all, and, with a calm and clear 
mind, sees through all ages, — scans all the pages of 
Holy Scriptures, — finds the things relating to His 
Sacrifice. He disposes all the things that must 
bring about the realization of what had been figured 
and the fulfilment of all that had been foretold. 
And thus He consummates the great offering of 
Himself, which was to have, till the end of time, 
the unerring power to sanctify and save the world. 



THE CHRISTIAN AT MASS. 127 

His ignominies are exceeding great ; but .they neither 
dim His mind nor weigh upon His Heart ; for He 
still thinks of us^ — He still loves us, and thus shows 
that He is our merciful God^ our loving Father and 
Saviour. This truth is found forcibly expressed in 
the 1st verse of the xiilth chapter of St. John^s 
Gospel : ^^ Having loved His own who were in the 
world, he loved them unto the end.^^ 

What greater proof could He give of His vast 
love for us than to have, of His own free will, 
taken upon Himself the torments that were due to 
us? We were the real sinners; but He took our 
sins upon Himself, and, making Himself the sinner 
of all sinners, offered His innocent Body as the 
victim for man, to propitiate the justice of God for 
him. When, therefore, we hear this Redeemer cry 
out from the cross : " I thirst,^^ we come to know 
how He suffered, a horrible and burning thirst 
caused by the enormous loss of blood, — the utter 
exhaustion of His strength from the many wounds 
received, — from the carrying of the heavy cross on 
the steep road to Mount Calvary, and from the 
exceeding pains and anguish of the crown of thorns 
and the nailing to the cross. We now understand 



128 THE CHRISTIAN AT MASS. 

how His mouth and tongue, the only members 
which were not wounded, had also their torment, — 
how, therefore, He, who had taken our sins upon 
Himself became a victim for the sins of all in all 
parts of His Body. Hence, He was a perfect vic- 
tim, the veritable man of sorrows. 

In the quoted chapter, St. John tells us that at 
the foot of the cross ^' there was a vessel set there 
full of vinegar ; " and when they heard Jesus com- 
plain of thirst, one of the executioners "took a 
sponge, and filled it with vinegar, and put it on a 
reed, and gave him to drink,^ and Jesus approached 
His parched lips to it.'^ ^ Thus the prophecy was 
fulfilled to the letter : " In my thirst, they gave me 
vinegar to drink/^ " See ! ^^ exclaims St. Augustine, 
" how the God of love who supplies men with the 
comfort of fresh water and sweet honey, receives 
from them gall for food, and vinegar for drink ! '^ 
" But,^^ remarks St. Ambrose, " it was not only to 
fulfil a prophecy that Jesus took that vinegar; but 
also to accomplish a mystery of His most loving 
Heart. As He, holiness and innocence themselves, 
could not take upon Himself our vices and inordi- 

^St. Matthew, xxvii, 48. *St. John, xix, 30. 



THE CHRISTIAN AT MASS. 129 

nate passions ; He took the vinegar of their deadly 
eflPects, — He tasted their bitterness in order to oifer 
us a remedy to correct them, and thus change their 
root of evil into a germ of virtue and sanctity. 

By manifesting His thirst, He meant not only to 
point out that special physical torment, but to 
emphasize it as the symbol of His ardent thirst for 
our salvation, of His yearnings to see all men to 
attain to everlasting happiness. We may, then, say 
that this intense passion tormented His Heart, as 
the physical thirst tormented the whole interior of 
His Body. His thirst is of the kind He meant 
when He asked the Samaritan woman at the well 
'' to give Him a drink : ^' Mt was not water that He 
wanted; but her faith ; since it is this longing for 
the true faith in all men, that made Him come 
down upon earth to suflFer and die for us. So, when 
He said from the cross, '^ I thirst,^^ He expressed 
the desire that His enemies might be saved from 
spiritual death ; He thirsted for their love. 

Oh, what a contrast ! While they hate Him, He 
loves them ; while they vent their fury against Him, 

1 St. John, IV, 7. 
9 



130 THE CHRISTIAN AT MASS. 

He compassionates them ; while they inflict the 
most cruel torments on Him and savagely condemn 
Him to death, He pleads for them and desires their 
salvation and happiness. The instructed Christian 
knows that they remained obstinate to the end; 
and, instead of quenching the thirst of His Heart 
all a-fire for their salvation, they embittered it with 
the vinegar and gall of their pride, cruelty, obstinacy 
and impenitence. But the Christian also knows 
that this same thirst of His Heart is constantly 
manifested by Him both from His throne of glory 
and from the Blessed Sacrament of the Altar. He 
shows this intense thirst to all men, and, in a special 
manner to all Christians. In fact. He never ceases 
to manifest it, as though His happiness depended 
upon its being divided between Himself and us. 

Hence, " I thirst,^' says He to the Christians sep- 
arated from the Church, ^* I thirst" that you may have 
a faith grounded upon humility, simple, full, free 
from doubts, firm, constant and active ; a faith with 
divine revelation for its foundation ; with My 
Church for its interpreter and expounder ; with the 
sacrifice of your private judgment for its condition, 
and holiness of life for its end. '' I thirst" to see you 



THE CHRISTIAN AT MASS. 131 

become members of My Church, which embraces 
the whole world, and, for this reason, is Catholic. 
"I thirst ^^ that you may know and believe in My 
doctrine, — receive My Sacraments, — worship Me in 
the Holy Sacrifice of the Altar, and thus partake 
with My real disciples of the fruits of Eedemption. 

^^I thirst,'^ says He to the bad Catholic, that thou 
shouldst bring thy life into harmony with thy faith, 
and, therefore, that all that thou dost should be just, 
good and holy. ^^I thirst'^ that thou shouldst break 
thy chains of sin, — be sincerely sorry for thy sinful 
life, and then come and seek My pardon in the tri- 
bunal of penance and mercy. '^ I thirst ^^ to have thee 
forgiven and that thou leadest the life which saves 
the soul. 

" I thirst," says He to all indifferent Catholics. 
Ye, My souls, whom with My power I have 
created to My image, regenerated in My wounds, 
purified with My blood, restored to life with My 
death : ye. My souls, regenerated with my baptism, 
pupils of My school, daughters of My Church, 
enriched with My graces, heirs of My glory, object 
of My mercy and of My love, why do ye persist in 
resisting My invitations and in running unto perdi- 



132 



THE CHRISTIAN AT MASS. 



tion ? ^' I thirst" after your salvation. Oh, if you 
knew how painful it is to My heart to lose you ! 
These are the loving words which He constantly 
addresses to us through inspirations to the heart, 
remorse of conscience, fears, trials and afflictions, to 
embitter any hai)piness we may seek in creatures, in 
earthly things. 

His is a thirst of most ingenious mercy, and of a 
most burning love for us. Have we so far en- 
deavored to quench it by offering to Him the refresh- 
ing drink of a life wholly conformable to our faith ? 
Or have we offered to Him the bitter drink of 
an indifferent, or sinful life? Verily, says He, I 
bore with My enemies for giving Me vinegar to 
drink ; but from thee, a Christian, My disciple and 
My friend ; — from thee who hast sat at My table 
and eaten the sweetmeats with Me/ I expect the 
beverage of a life of virtue, of a life spent in the 
observance of My commandments, in the imitation 
of My example, in sincere sorrow for past sins, and 
in acts of atonement. Have I not schooled thee to 
thirst with Me? What else but a manifestation of 
thirst is the prayer that I have taught thee, the 

»Ps. Liv, H, 15. 



THE CHRISTIAN AT MASS. 133 

Lord's prayer? Each of its seven petitions is a 
real manifestation of thirst of the soul. Why is 
it shown, except to have it quenched by Christ? 
The earnest Christian soul knows that it will 
be quenched, for Christ said : ^' Ask, and you 



receive 



V 1 



shall 

When we address God, and, with glorious liberty 
and child-like confidence, we call Him Father, Our 
Father, we manifest the thirst of our soul. Since 
He has raised us to the sublime dignity of being 
His children, we may during the whole of our lives 
possess the privilege of receiving from Him all the 
commiseration, help and love which it behooves 
Him as a Father to give us. How shall this thirst 
of our soul be quenched ? By a life worthy of our 
sonship to God, and of the brotherhood of Christ. 

When we petition God, saying : ^^ Hallowed be 
Thy name,'' we express the thirst of our soul that 
God, who is so loving and generous, and has honored 
us with the most tender name of His children, may 
be honored and glorified by all. How shall we 
quench this thirst ? By honoring God through our 
perseverance in the grace received in Baptism. 

1 St. John, XVI, 24. 



134 THE CHRISTIAN AT MASS. 

When we say : ^^Thy kingdom come/' we mani- 
fest the thirst of onr soul, its yearning that we may 
never forget that earth is not our home, and that 
when our time to leave this valley of tears comes, 
we may be admitted into heaven, a kingdom of 
eternal joy and happiness. This thirst of our soul 
is real and constant. How are we to quench it ? 
By being earnest in securing heaven, as the good 
thief crucified on the right side of Jesus was. 

When we say : '' Thy will be done on earth as it 
is in heaven,'^ we express the thirst that, while we 
live upon earth, we may only do what pleases God. 
W^e know that by pleasing Him in all our thoughts, 
feelings, words and actions. He is pleased with us, 
helps us, loves us, and finally \vill take us with Him 
to the glory of His kingdom. But, how are we to 
quench this thirst of our soul ? By earnestly trying 
to find out what God wills that we should do, and 
then promptly to do it, and to do it well. 

When we say : ^' Give us this day our daily bread,^' 
we manifest the thirst of our soul not only to receive 
from the infinite Bounty of God the things neces- 
sary for our daily temporal life, but first and princi- 
pally the necessary daily sustenance and comfort for 



THE CHEISlTIAN AT MASS. 135 

our spiritual life. We crave for the daily bread that 
gives life and comfort to our soul. What is this 
daily bread, but the Sacrament of the Holy Eu- 
charist? Has not Jesus Christ said of Himself: 
^^I am the living bread, which came down from 
heaven?"^ This thirst of our soul is then only 
quenched by frequently approaching Holy Commu- 
nion, and by keeping free from mortal sin in order 
to be worthy to receive Holy Communion daily, — 
if not sacramentally, that is really ; — at least spirit- 
ually, that is by desire. 

When we say : " forgive us our trespasses, as we 
forgive them who trespass against us,^^ we manifest 
the thirst of our soul to have our sins forgiven that 
we may not be debarred from receiving God^s graces 
and that we may not be shut out of Heaven. But 
how can we quench this thirst of our soul ? Only 
by a sorrowful confession of our sins, and by 
sincerely forgiving the offences we may have received 
from our fellow-beings. 

When we say: "Lead us not into temptation,'' we 
manifest the thirst of our soul that in consideration 
of our frailty, and of the many temptations with 

1 St. John, VI, 51. 



136 THE CHRISTIAN AT MASS. 

which the devil, our own corrupt nature, and the 
alkirements of the world beset us, God may, in His 
infinite mercy, protect us from being tempted above 
our strengths. Unless we quench this thii^st, we 
shall fall and perhaps not rise again. How are we 
to quench this thirst of our soul? By being as 
much in earnest to secure God's ])rotection as we 
are in asking for it. How is this done? Our 
Blessed Lord tells it, saying : '^ Watch ye, and pray 
that ye enter not into temptation." ^ Finally, when 
we say : ^^but deliver us from evil," w^e beg Christ 
for God's help in persevering in the struggle of life 
for the crown of immortality which can only be 
gained by violently combating our spiritual enemies. 
Now, how are we to quench this thirst of our soul? 
The Apostle St. Paul, the most valiant champion in 
the battles of the Lord, tells it in the vith chapter 
of his Epistle to the Christians of Ephesus : " Take 
unto you the armor of God, that you may be able 
to resist in the evil day, and to stand in all things 
perfect. Stand, therefore, having your loins girt 
about w^ith truth, and having on the breastplate of 
justice; and ... in all things taking the shield of 

^ St. Matthew, XXVI, 41. 



THE CHRISTIAN AT MASS. 137 

faith, with which you may be able to extinguish all 
the fiery darts of the most wicked one. And take 
unto you the helmet of salvation ; and the sword of 
the spirit (which is the word of God). By all 
prayer and supplication praying at all times in the 
spirit : and in the same watching with all instance 
and supplication for all the saints.^^^ By following 
these instructions of the Apostle we will manifest in 
ourselves the virtues and holiness of Jesus Christ, 
and will infallibly propitiate Him to show us the 
effect of His almighty power as our Advocate with 
His Heavenly Father. 

Since, therefore, by every petition in the recitation 
of the Lord's prayer, our soul is crying out : " I 
thirst,^' and this thirst can only be quenched by 
obtaining what it thirsts for ; we see that we are 
thirsting with the thirst of Jesus Christ : He thirsts 
after our sanctification and salvation ; and our souls 
thirst after the attaining to sanctity in order to 
attain to salvation. Let us quench His thirst by a 
life of virtue, and He will quench our thirst by the 
grant of grace and guidance on the way to salva- 
tion. Once saved, we shall no longer thirst, but 

U3-19. 



138 THE CHRISTIAN AT MASS. 

will be satiated with the fiihiess of the bliss and the 
glory of Jesus Clirist, our Divine Saviour. 



SEVENTEENTH INSTRUCTION. 

The fifth word, '^I thirst/^ uttered by Jesus Christ 
from the cross, was the subject of our last Instruc- 
tion. In considering it, we learned that, in His 
dying moment. He turned the whole of His mind 
and heart to the supreme interests of mankind. 
That, forgetting, as it were, the excruciating pains 
of His Body, He was all intent on fulfilling every- 
thing that, in the long past ages. He, together with 
the Father and the Holy Ghost, had announced 
through figures and foretold by prophecies concern- 
ing the promised human redemption. And that 
now, in the act of accomplishing it. He calls upon 
man to heed His offer of salvation, and to accept it. 
We said that this is what Jesus Christ principally 
meant when He cried out from the cross, saying : 
" I thirst/^ That He, therefore, craves that all men 
should earnestly work for their own sanctifieation 
and salvation by sincerely sorrowing for their past 



THE CHRISTIAN AT MASS. 139 

sins, by securing pardon, and by faithfully observing 
the commandments, as these are the means by which 
they can profit by His Redemption. Hence, we re- 
marked, it is the use of these means that makes the 
drink He asks of us, the only drink that can ex- 
tinguish His thrist. From this we inferred that 
we must either offer Him this drink, or be His 
enemies, and incur the same perdition as His 
enemies of old. 

Having touched upon this duty, we said that we 
have a great interest in complying with it, for we 
also suffer a thirst, a thirst which we daily manifest 
to God, because none but Him can quench it. It is 
the desire of our soul to obtain from Him what we 
ask in the Pater Noster, — the Our Father. In ex- 
plaining the meanings of the several petitions con- 
tained in it, we found that to have God quench the 
thirst of our souls depends upon our quenching His 
thirst. That, therefore, if we offer to Jesus the 
drink of a life spent in virtue, we will quench His 
thirst for our sanctification and salvation ; and He 
will, in return, quench our thirst by granting us 
His helps to enable us to sanctify and save our souls. 
This twofold happy result proves that the true 



140 THE CPIRTSTIAN AT MA&S. 

Christian life is, in the words of the Holy Ghost, 
*'The wine that cherisheth God and men."^ 

All this will appear more manifest from the con- 
sideration of the two petitions of the Lord's prayer, 
namely. Partem nostj^umquoiidianum da nobis hodie — 
" Give us this day our daily bread,'' and Sed libera 
nos a malo — " But deliver us from evil ; " and also 
from the consideration of the meaning of the break- 
ing of the Sacred Host in three parts done by the 
Priest in the Mass. 

In one of the Instructions, we have said and 
proved that, through the Consecration in the Mass, 
the Holy Eucharist is truly and really present on the 
Altar as a Sacrament and as a Sacrifice, We also 
said that both were instituted by our Lord for two 
great purposes : namely, that, as a Sacranient, it 
should be the heavenly food of our soul, to preserve 
and sustain its life ; and that, as a Sacrifice, it should 
be a means by which sin may be expiated, and our 
Heavenly Father, whom our crimes have often 
grievously offended, may be turned from the severity 
of His justice to the exercise of His mercy. We 
are, then, to bear in mind two things: 1. That the 

* Judges, IX, 13. 



THE GHRISTIAN AT MASS. 141 

same Sacrifice which Jesus Christ offered on the cross 
for our sins, is offered in the Mass for the same end, 
namely, that we may partake of the fruits of His 
Passion and thereby satisfy God^s justice for our sins : 
2. That Jesus Christ is truly and really present 
on the Altar under the appearances of bread and 
wine, that we may receive Him, and, by receiving 
Him, our souls may be united to Him ; and, through 
this most ineffable union, they may participate in 
His virtues and holiness. 

Hence, the part of the Mass which commences 
with the Pater Noster is intended as a preparation 
for Holy Communion. Evidently, the Church 
desires to impress upon the people assisting at Mass 
that a Congregation which receives Holy Commun- 
ion presents the edifying spectacle of a large family 
seated at the banquet of their Heavenly Father. 

The devout Christian is well aware of this, and 
understands the reasons why the last petition Sed 
libera nos a malo — '' but deliver us from evil,^^ is 
not recited by the Priest, but by the Congregation 
through the Server of the Low Mass, and through 
the Choir at the High Mass. The evil from which 
every member of the Congregation is expected to 



142 THE CHRISTIAN AT MASS. 

earnestly entreat GckI to be delivered, is that he may 
not, through his own fault, put any obstacle to the 
receiving of the favors asked in the Lord's prayer. 
The evil may refer either to the past, the present, or 
the future. The past evil consists in the guilt of 
mortal sin not yet forgiven ; the present evil consists 
in the neglect of the proper means to overcome the 
danger of falling into mortal sin ; and the future 
evil consists in neglecting to atone by works worthy 
of i)enance for the mortal sins already forgiven. It 
is from this threefold evil that we beg God to 
deliver us. In her great desire that this petition of 
the people may be heard, the Church ratifies it 
through the Priest, saying in a low voice: Amen — 
^^ Be it so." ^ay, she joins them, and, in a more 
explicit manner, says through the Priest : ^^ Deliver 
us, we beseech Thee, O Lord, from all evils, past, 
present and future.'' Then, also through the Priest, 
she invokes the intercession of the Blessed Virgin 
Mary, the two Princes of the Apostles, and of 
St. Andrew, and of all the saints, to obtain from 
the Lord i)eace in our days, and His merciful assist- 
ance, that we may he always free from sin, and 
secure from all disturbance. 



THE CHRISTIAN AT MASS. 1.43 

By bearing in mind this explanation of the peti- 
tion sed libera nos a malo — ^^ but deliver us from 
evil/' we shall more readily and clearly understand 
the highly important meaning of the preceding 
petition^ Panem nostrum quotidianum da nobis hodie 
— '^ Give us this day our daily bread/' namely, that 
as by this latter petition we ask in a special manner 
to be granted the daily bread of our soul, the bread 
which came down from Heaven, that is the true and 
real Body, Blood, Soul and Divinity of our Lord 
Jesus Christ through the receiving of the Sacrament 
of the Holy Eucharist, so, by the petition sed libera 
nos a malo — '^ but deliver us from evil/' we are 
instructed to beg God's assistance that we may keep 
from mortal sin, the greatest of evils, in order that 
we may be daily worthy of receiving the heavenly 
food in Holy Communion. 

As it is the Lord's delight to be with the children 
of men ; ^ so it should be in return, our delight to 
be with the Lord, the more so, because He only is 
our spiritual life, our hope and our salvation. Jesus 
Christ is daily saying to us from the Altar what in 
the most solemn moment of His life He said from 

^ Prov., VIII, 31. 



144 THE CHRISTIAN AT MASS. 

the Last Supper table to His twelve disciples: 
" With desire I have desired to eat this pasch with 
you before I suffer/' ^ Mark, that He weut further 
than to manifest this desire, for He presently took 
bread, blessed it, broke it, and gave it to them, 
saying : "Take, and eat, this is My Body." 

In conformity with His example, shortly after the 
Pater Noster^ the Priest holds the Sacred Host ovei* 
the Chcdice and breaks it in three parts. In olden 
times, the Host was much larger, and one part of it 
was used to give Holy Communion to the [)eople 
present. By receiving Holy Communion, Chris- 
tians satisfy the craving of Jesus Christ, which is to 
be united to their souls, and to give them the pledge 
of His immense love here, and of eternal life here- 
after. 

Hence, the Christians who are, daily, worthy of 
Holy Communion, and receive it often, will attain 
to sanctity ; and, upon their departing from this 
world and their apt)earing before the throne of grace, 
will, to their utter delight, be welcome by Jesus 
Christ with the endearing words: "Come,. . . possess 
ye the kingdom prepared for you from the founda- 

^ St. Luke, XXII, 15. 



THE CHRISTIAN AT MASS. 145 

tion of the world/^^ He will then tell them the 
reason for His rejoicing with them^ and for giving 
them the promised reward ; for He will then say to 
them : because, " I was thirsty, and you gave Me to 
drink/^ ^ now I bid you come and receive a participa- 
tion in My glory as a recompense for the love you 
have cherished for Me. You have overcome all 
difficulties and made all sorts of sacrifice to be wor- 
thy of Me, and have Me to dwell in your souls 
through Holy Communion ; enter ye now into the 
joy of your Lord and Saviour. " Ye lived as My 
people, and now I will be your God. Here w^ith 
Me, there shall be no more death, nor mourning, 
nor weeping, nor sorrow, for the former things have 
passed away, and here with Me all things are made 
new. Upon earth, ye have thirsted for Me ; now, 
here, I will give ye freely of the fountain of the 
water of life.^^^ Here, "You shall be inebriated 
with the plenty of My kingdom, and shall be made 
to drink of the torrent of My happiness.'^ * 



* St. Matthew, xxv, 34. ^ Apoc, xxi, 3-6. 

2i6id., 35. ^Ps. XXXV, 9. 

10 



146 TETE CHRISTIAN AT MASS. 

EIGHTEENTH INSTRUCTION/ 

Last Sunday, we dwelt again upon the one com- 
mon thirst in Jesus Christ and in us for the sancti- 
ficatiou and salvation of our soul. We said that 
Jesus Christ manifested His to all men when He 
cried out from the cross: '' I thirst;^' and that He 
daily manifests it from the Altar in the same strain 
of language as when He said to His twelve disciples 
at the Last Supper : ^' with desire I have desired to 
eat this pasch with you before I suffer.^^ ^ 

As to our thirst, we said that we daily manifest 
it to God, s})ecially by saying : Partem nostrum 

quotidianum da nobis hodie — " Give us this day our 

« 

daily bread." In this connection, the remark sug- 
gested itself to our minds, that as He who has 
taught us to express the thirst of our souls by say- 
ing : " Give us this day our daily bread," is the 
same Jesus Christ who said to His disciples : " with 
desire I have desired to eat this pasch with you," 
(and, then, He took bread, blessed it, broke it, and 
gave it to them, saying : " take ye, and eat ; this is 
my body :"^) so He must have meant that we should 

^St. Luke, XXII, 15. *St. Matthew, xxvi, 26. 



THE CHRISTIAN AT MASS. 147 

ask to receive daily the same kind of bread which 
He gave to His twelve disciples. He broke the 
bread, and gave it to them, saying : '' take ye, and 
eat ; this is my body/^ To us, whom He desires to 
ask for our daily bread, He says : '' Take ye, and 
eat ; '^ for " I am the bread of life . . . He that 
eateth me, the same shall live by me. This is the 
bread that came down from Heaven . . . He that 
eateth this bread shall live for ever : and the bread 
that I will give, is my flesh for the life of the 
world.^' ^ Evidently, the thirst of Jesus Christ is 
His intense desire to be the food of our soul ; there- 
fore, the principal thirst of our soul cannot be any 
other than to feed on Him by receiving Him in 
Holy Communion. 

After this explanation of the petition " Give us 
this day our daily bread,^^ we entered upon the con- 
sideration of the petition made by the people in 
particular, namely Sed libera nos a malo — " But de- 
liver us from evil,'^ and found that the greatest evil 
consists in not being daily worthy of receiving Jesus 
Christ either spiritually, namely, through desire ; or 
sacramentally, namely, through actual* Communion, 

1 St. John, VI, 48-59. 



148 THE CHRISTIAN AT MASS. 

To deter us from j)ermitting ourselves to be guilty 
of this evil, we were told that we cannot be reckoned 
as friends of Jesus Christ if we do not quench His 
thirst by receiving Him often, and by being daily 
worthy of Him, that He may find it His delight to 
be with us. Finally, we spoke of the ineffable joys 
He holds for us in the kingdom of His glory, if we 
daily live in a manner worthy of Him, and receive 
Him often in Holy Communion. 

The explanation of the next two parts of the Mass 
will still more convince us that our best hopes and 
gains in this life and in the next are founded upon 
our yielding to Jesus Christ. 

Peace with God is what man's heart craves to 
possess. But the possession of it is the fruit and 
reward of a life modelled upon that of Jesus Christ, 
and, therefore, of a life spent in seeking and doing 
the things that are known to be pleasing to God, 
according to the declaration of our Blessed Lord : 
^^ He that sent Me is with Me, and He hath not left 
Me alone: for I do always the things that please 
Him.''^ By this He shows that He is the rule of 
our life. In fact, says He : " I am the way ; '' ^ ^^ I 

1 St. John, VIII, 29. ^ Ibid., xiv, 6. 



THE CHRISTIAN AT MASS. 



149 



have given you an example that, as I have done, . . . 
so you do also/^^ Hence, says St. Paul, "Whoso- 
ever shall follow this rule, peace (shall be) on them/' ^ 
It is to remind us of this truth that after the peti- 
tion " But deliver us from evil,'^ the Priest holds a 
particle of the Sacred Host over the Chalice, and 
either recites or sings the words conveying the best 
wish to the people present, saying : Pax Domini 
sit semper vobiscum — " May the peace of the Lord 
always be with you/^ In the ages of strong faith 
and fervent piety, the people present answered : Et 
cum spiritu tuo — "And with thy spirit,'^ and, at the 
same time, in token of unity and charity, the men 
gave the kiss of peace to the men, and women to the 
women. Though the Church has in her wisdom 
discontinued that practice, still the peace wished by 
the Priest in the Mass should prompt the people 
present to ask it of God, and to make an act of 
charity towards the neighbor, in compliance with 
the injunction of our Lord, saying : " If thou offer 
thy gift at the Altar, and there thou remember that 
thy brother hath anything against thee, leave there 
thy offering before the Altar, and go first to be recon- 



^ St. John, xm, 15. 



^Gal., VI, 16. 



150 THE CHRISTIAN AT MASS. 

ciled to thy brother; and, then coming, thou shalt 
offer thy gift/^^ 

Tlie peace which the Priest implores for the peo- 
ple, and the people should earnestly ask for, is the 
peace of the Lord, Pax Dominiy — the great inheri- 
tance bequeathed to us from the cross by the Mau- 
God ; the peace of the soul which none but Him 
could give, the peace with God and with all fellow- 
men. No sooner has the Priest wished this peace 
to the people and received their response : Et cum 
spiriiu tiio — ^^And with thy spirit,^^ than he drops 
the particle of the Sacred Host into the Chalice, to 
represent, as it were, the signing of the treaty of 
peace with God and all men. As in the Old Law, 
the covenants between God and His people were 
ratified and sealed with a victim's blood, so the 
Priest ratifies and seals the union and peace of the 
faithful among themselves and with God in the 
Blood of Jesus Christ, in the blood of the eternal 
covenant. The sealing of this precious union is 
principally effected upon earth through Holy Com- 
munion. Speaking again of the breaking of the 
Sacred Host over the Chalice, I wish to call your 

1 St. Matthew, V, 23, 24. 



THE CHRISTIAN AT MASS. 151 

attention to the fact that it represents Jesus dying on 
the cross; and that the dropping of a particle of the 
Sacred Host into the Chalice represents the soul of 
Jesus Christ descending into Limbo. 

The re^esentation of Jesus Christ dying reminds 
the instructed Christian of the last two words 
uttered by Him from the cross, namely, ^^It is con- 
summated/^ ^ and ^^ Father, into Thy hands I commend 
My spiritJ'^ The Evangelist St. John tells us, 
that ^^ immediately after having taken the vinegar, 
Jesus said : 'It is consummated.^ " This is a most 
precious and consoling word; for, by it, He meant 
to say : " fear no more, all ye men, for I have 
cleared off all your debts,~-paid for your ransom, — 
satisfied God^s justice, — abolished the sentence of 
your condemnation, — stipulated your reconciliation 
with God, — secured the promise of your pardon, — 
laid open the treasury of My grace, — made certain 
your resurrection, — reopened Heaven and shown 
the way leading to it ; I have provided for all 
things :^^ It is consummated. In other words; "I 
have spent My whole life to bring about your sanc- 
tification and salvation ; and now, here on Calvary, 

1 St. John, XIX, 30. 2 St. Luke, xxiii, 46. 



152 THE CHRISTIAN AT MASS. 

here on the cross, I have crowned the work begun 
in the manger of Bethlehem." 

From the consideration that the whole life of 
Jesus Christ was but one continual, uninterrupted 
offering of Himself to w^ork out the conversion of 
sinners and the sanctification of the elect, the 
earnest Christian learns that in order to profit by 
that offering, men are to devote their whole life to 
follow in His footsteps, and not to wait till death. 
That, therefore, as Jesus Christ lived and died to 
save us, so our whole life must be spent in attending 
to the salvation of ourselves. Old age, or the last 
sickness, is not the time to begin, but only the time 
to finish a true Christian life. We must, then, do 
for ourselves what Jesus Christ has done for us, 
that, at the hour of death, we also may be able to 
say : It is consummated. 

After this word, Jesus Christ spoke another, 
which was the last before His death. In recording 
it, the Evangelist St. Luke describes the event thus : 
^^ And Jesus crying with a loud voice, said : 'Father^ 
into Thy hands I commend My spirit.' And saying 
this. He gave up His ghost.'^ ^ Mark, that, as 

^ St. Luke, xxiir, 46. 



THE CHRISTIAN AT MASS. 153 

throughout all His life, so at the moment of His 
death, Jesus Christ calls God His Father, and 
thereby declares unto the last that He is the Son of 
God. Hence, His turning to Him in perfect confi- 
dence as one who is equal to Him, and therefore, 
meaning to say : " Father, the mission of saving 
mankind for which Thou hast given Me the soul for 
the body I assumed in the womb of the Virgin Mary, 
and for which Thou hast sent Me into the world, 
is accomplished ; I now, therefore, return this soul 
to Thee : Father ^ into Thy hands I commend My 
spiritJ^ As the spirit of Jesus Christ was His soul 
burning with desire to save all men, so by that last 
word He meant to say : ^' Father, I place in Thy 
arms, nay, in Thy bosom, the souls of all those that I 
have saved and will save.^^ The souls of the fervent 
Christians, of those that love and are faithful to 
Jesus Christ, form His spirit. His mystical body. 
His soul, His life, which is all love : because He 
lives loving them, and loves them living in them. 
Hence, they were all recommended by Jesus Christ 
to the Father ; as if He had said to Him : '^ My 
Father, the souls of the just belong to me. I am 
their Head, they are My members. I am their 



154 THE CHRISTIAN AT MASS. 

Father, they are My children, My family. In 
placing, therefore, My soul in Thy hands, I also 
place theirs. As I cannot be separated from Thee, 
so do not suffer that they be separated from Me. 
They are My spirit and My life. I, therefore, 
recommend them to Thee as a thing My own ; do, 
then, with them what Thou art now about doing 
with Me. Receive them with the same tenderness, 
embrace them with the same love : Into Thy hands 
I commend My spirit J^ 

Having said His last word, Jesus Christ died ! 
He died ; but His death, and the precious Blood He 
had shed, appeased heaven and obtained that its 
gates, hitherto shut to the descendants of Adam, 
should be opened. The souls of all the just that 
had died before this were confined to Limbo, a dark 
prison : but the Redeemer, in Whom they had be- 
lieved and Whom they were most anxiously ex- 
pecting, His soul united with His divinity descended 
into it to bring to them the happy tidings of their 
final deliverance. Their Redeemer is also our Re- 
deemer; let us believe in Him and love Him through 
a life led in conformity with the Faith, that He may 



• 



THE CHRISTIAN AT MASS. 155 

find US in the state of grace, and we may find in 
Him the Saviour of our soul. 



NINETEENTH INSTRUCTION. 

In the last Instruction we explained the meanings 
of the breaking of the Sacred Host, and of the drop- 
ping of a particle of it into the Chalice. This part 
of the Mass led us to consider the principal circum- 
stances immediately preceding the death of Jesus 
Christ on the cross ; then we briefly described His 
death ; and, finally, we spoke of His Soul descend- 
ing into Limbo, to announce the longed-for deliver- 
ance to the souls of the just detained there. 

We have now arrived at the Agnus Dei— ^^ Lamb 
of God who taketh away the sins of the world,^^ 
repeated twice with the expostulating word Miserere 
nobis — ^' Have mercy upon us,^^ and repeated once 
more with the supplicating word Dona nobis paoem — 
'' Give us peace.^^ 

This part of the Mass recalls to the mind of the 
Christian the various wonders which occurred at the 
moment of the death of Jesus, and, simultaneously, 



156 THE CHRISTIAN AT MASS. 

the conversion of many of its spectators. In these 
wonders and conversions the instructed Christian 
sees represented the admirable effects of the death of 
Jesus Christ. 

Let us, to-day, consider them in the wonders; and, 
next Sunday, in the conversions. 

The figure of a lamb is seen in many churches, 
either in the centre of the front part of the altar, or on 
the tabernacle door. The adoption of this emblem 
dates back to the beginning of Christianity, for it is 
often found in the Catacombs over the crypts of the 
earliest martyrs. It has always been intended to 
represent the Son of God, our Saviour Jesus Christ, 
who offered Himself as the innocent victim of pro- 
pitiation for the sins of men. Nay, from the very 
beginning of mankind, the sacrifice of a lamb was 
adopted to represent the promised Redeemer who 
was to offer Himself in sacrifice for all. Thus, in- 
nocent Abel was wont to offer to God the best lambs 
in his flock, the faithful Abraham substituted a ram 
for his only son Isaac as a victim for the sacrifice on 
the mountain. In foretelling the Passion of Jesus 
Christ, the prophet Isaias said : '' He shall be led as 
a sheep to the slaughter, and shall be dumb as a 



THE CHRISTIAN AT MASS. 157 

lamb before his shearer, and he shall not open his 
mouth ; ^^ ^ and the prophet Jeremias introduces 
Jesus Christ as saying ; '^ I was as a meek lamb, 
that is carried to be a victim/^ ^ Moses was directed 
by God to tell the people of Israel during their 
slavery in Egypt that every family should slay a 
yearling, male, spotless lamb, roast and eat its flesh, 
and sprinkle its blood over both of the side posts, 
and on the upper door-posts of their house that, 
upon seeing it, the Angel of the avenging God 
might pass on and spare the life of their first-born 
sons.^ 

To perpetuate the memory of that extraordinary 
event, a lamb was slain by every family, and its 
flesh roasted and eaten ; and this lamb was then 
designated as the paschal lamb. For the same 
purpose, every morning and evening, a lamb was 
sacrificed by the priests in the Temple. The time 
of figures having finally closed with the coming of 
the reality, Jesus Christ became the victim of the 
only true and acceptable sacrifice. Holy Scripture 
bears testimony to the signal benefits obtained from 
on high through the sacrifices of lambs offered to 

^ Liii, 7. ^xi, 19. * Exodus, XII. 



158 THE CHRISTIAN AT MASS. 

God, for, He visibly and extraordinarily manifested 
His acceptance of them, blessed the people for whom 
they had been offered, and ceased punishing them 
for their sins. But, far greater are the evidences 
proving that Jesus Christ is the real Lamb who 
was once visibly slain on the cross, and is daily 
invisibly slain on the altars. These evidences had 
been foretold over five hundred years before by the 
prophet Aggeus, through whom God said : " yet 
one little while, and I will move the heaven and 
the earth.'' ^ 

The Evangelists St. Matthew and St. Luke bear 
testimony to the fulfilment of that prophecy by 
stating that at the moment of the death of Jesus 
Christ, '' the veil of the Temple was rent in two 
from the top even to the bottom, and the earth 
quaked, and the rocks were rent.''^ "There was 
darkness over all the earth until the ninth hour. 
And the sun was darkened.'' ^ " And the graves 
were opened : and many bodies of the saints that 
had slept, arose." ^ A circumstance to be noticed 
is that immediately after having stated the death of 

^ II, 7. 'St. Luke, XXIII, 44. 

*St. Matthew, xxvii, 51. *St. Matthew, xxvii, 52. 



THE CHRISTIAN AT MASS. 159 

Jesus, St. Matthew uses the word '^ And behold.'^ ^ 
Evidently^ by it, he intends to point out the fact 
that the above mentioned wonders occurred at the 
very moment in which Jesus Christ breathed out 
His precious soul; and that they testified to His 
being really and truly God, and therefore, deserv- 
ing acknowledgment and adoration as the Almighty 
Lord of the universe, the true Messias, the Saviour 
of the world; and that His Divinity remained 
hypostatically united to His dead Body. During the 
whole of His Passion and up to His death, Jesus 
had observed the most perfect submission, patience 
and silence. While He was alive. He uttered not 
a word in answer to the many vile insults and 
blasphemies from His embittered enemies. But the 
answer came with His death. Just as He died. He 
summoned heaven and earth to answer His vili- 
fiers. The summon was no sooner given, than the 
reply came through the working of most stupendous 
wonders. 

The high priest Caiphas had been the foremost of 
the blasphemers. You remember that, upon hear- 
ing Jesus say that He was the Son of God, '' he rent 

i/6id, 51. 



160 THE CHRISTIAN AT MASS. 

his garments, — accused Jesus of blasphemy, and, for 
it, sentenced Him to death ; '^ ^ accordingly, within 
a few hours' time, he was the principal advocate for 
the sentence of death. But lo ! yonder in Jerusa- 
lem, Jesus is vindicated and avenged. There, with 
his own hands, the high priest had rent his garments 
to show his indignation against Jesus ; but, there 
also, an invisible hand has now rent in two the veil 
of the Temple, where Caiphas was wont to solemnly 
officiate on the day of Pasch. The happening of 
this wonder was public, and recorded as such by the 
contemporary Jewish historian at Jerusalem, Jose- 
phus Flavins. 

It was not a natural cause, but an invisible hand 
that rent in two the veil of the Temple, as it is 
evident from the fact that its height and width were 
immense ; for it extended from the highest arch of 
the Temple down to the floor and across the whole 
spacious sanctuary, and was fastened with large 
ropes above and below it ; it was made of strong 
material of several layers woven together, giving 
it an enormous thickness; for which reasons, no 
natural cause could rend it from top to bottom. 

1 St. Matthew, xxvi, 63-6 ; St. John, xix, 7. 



THE CHRISTIAN AT MASS. 161 

The veil covered the sanctuary so completely, that 
it entirely concealed from the gaze of the people the 
Ark containing the two Tables of the Law and the 
miraculous Manna. By the rending of the veil, 
Jesus Christ showed that through the merit of His 
death, He had removed all the veils which had up 
to that time concealed the mysteries of human re- 
demption ; and that, henceforth. He was the teacher 
of all men, the propitiator, sanctifier and Saviour of 
all souls. But, if the veil of the Temple was rent 
in two, the veil of obstinacy, hardness and malice 
still continued to hide from the enemies of Jesus the 
truth that the era of figures was over, and the era of 
reality had finally superseded it. The enemies of 
Jesus would not, even then, recede from their refusal 
to acknowledge Him as the true Messias, the prom- 
ised and long expected Redeemer. Hence, because 
they had lent a deaf ear to the many solemn testi- 
monies which Jesus had given them of His being 
true God and the promised Saviour of mankind. 
He summoned nature to raise its mighty voice 
against them. And nature raised it through the 
tearing of the veil of the Temple, the quaking of 
the earth, the rending of the rocks, the bursting 
11 



162 THE CHRISTIAN AT MASS. 

open of graves, and the returnini; of the dead 
to life. 

This wondrons rebuke with which Jesus Christ 
visited His enemies, ought to come home to sinners ; 
for one far more severe is awaiting them if they 
neglect to return to their duty, which is to give 
themselves unreservedly to Jesus Christ by walking 
in His footsteps, cherishing His Church, detesting 
and confessing their sins, to recover the lost grace of 
God and to enter upon a new life, the life of constant 
obedience to the divine commandments, which is the 
only life that merits the salvation of the soul and 
leads it to the eternal reward. 

To feel the importance, nay, the necessity of all 
this. Christians should guard against the danger of 
lending their presence at Mass just as if it were a 
mere commemoration of the sacrifice of the cross, as 
the Anglican Church holds. Our minds and hearts 
should be prompted by what Faith teaches concern- 
ing the Mass. They should realize that it is a true 
sacrifice, and that, from the time of Consecration to 
Communion, Jesus Christ is really and truly on the 
Altar as the divine victim of propitiation for our 
sins. He is there to receive from us the homage of 



THE CHEISTIAN AT MASS. 163 

our adoration and supplication for pardon, and to 
give us grace for our sanctification, and help to 
bring about the salvation of our souls. Jesus Christ 
is truly and really lying on the Altar as an innocent 
Lamb slain for the love of us, and saying to all of 
us in the words of St. Peter : " You are a chosen 
generation, a kingly priesthood, a holy nation, a 
purchased people.^ I have made you such that you 
may manifest My holiness in your lives through the 
imitation of My virtues.^^^ Hence, holiness should 
be the precious fruit of having been present at the 
Sacrifice of the Mass. 



TWENTIETH INSTRUCTION. 

Last Sunday^s Instruction we disposed of the first 
part of the subject suggested by the Agnus Dei in 
the Mass. We considered the remarkable efifects of 
the death of Jesus Christ in the wonders that occurred 
at that moment. We saw that though His enemies 
knew that the lambs offered in sacrifice by the 
Patriarchs and, after them, by the priests in the 

^i, 11, 9. "^Ihid, 



1G4 THE CHRISTIAN AT MASS. 

Temple, were intended as a figure of the promised 
Messias ; still they {)ei*sistently refused to recognize 
Jesus Christ as the Redeemer. We, subsequently, 
described the extraordinary wonders that occurred 
at the moment of His death ; and we pointed them 
out as evidences of His being the real Lamb for the 
only true and acceptable sacrifice. Finally, we 
looked upon those wonders as a rebuke to His 
enemies for not recognizing Him ; and we concluded 
by saying that a far severer rebuke is in wait for 
sinners unless they recognize Him through a life of 
obedience to the divine commandments, for this is 
the only life that merits the salvation of the soul, 
and leads to the eternal reward. 

To-day, we shall close the subject on hand by 
considering the admirable effects of the death of 
Jesus Christ in the conversions which also occurred 
at the moment of it. 

A law enacted by God through Moses prescribed 
that the priests should offer spotless lambs behind 
the veil of the Temple, that the people might not 
see the sacrifice. But when Jesus Christ died. His 
power was manifested by causing an invisible hand 
to tear that veil asunder, and, thereby, bring the 



THE CHRISTIAN AT MASS. 165 

whole sanctuary into full view of the people. This 
showed that, from that moment, He was the prefig- 
ured Lamb, the Lamb who alone reconciles men to 
God, and expiates for sin which had till then pre- 
cluded the entrance into heaven. That, accordingly, 
as he caused the veil of the Temple to be rent in 
twain, He threw open to all men the gates of the 
eternal sanctuary of God. 

The instructed Christian knows that the evening 
before the death of Jesus, His enemies had slain and 
eaten the paschal lamb, and observed all the cere- 
monies of the law relating to it ; that, about eigh- 
teen hours after, they had immolated Jesus Christ, 
the real Lamb ; that they had killed Him with the 
knife of their tongues ; tortured Him with the 
crown of thorns upon His head, of nails into His 
hands and feet, and of vile insults and blasphemies ; 
and that they had satisfied their savage thirst with 
His most precious blood. That^ though they had 
witnessed the wonders that occurred at the very 
moment that their Victim was hanging immolated 
and dead upon the cross, they would not understand 
that the wonders were testifying to Jesus being truly 
the Son of God, the real Messias, the promised and 



166 



THE CHRISTIAN AT MASS. 



long expected Redeemer, the Lamb of God who had 
come into the world to offer Himself as victim for 
all men to take away their sins. 

But, wliilc His enemies recognized Him not, a 
most affecting and consoling scene took place in 
their very presence. There was before them an 
officer with a company of soldiers under him, who 
had been ordered there to carry out the sentence of 
Christ's death. Standing in front of the cross with 
their eyes riveted on Jesus,^ they observed His per- 
fect patience in torments, His generosity in forgiv- 
ing, His meekness in listening. His affability in 
answering. His fervor in praying. His august au- 
thority in commanding, His superhuman voice in 
crying out. His fortitude and peace in dying, and 
His confidence in recommending His spirit to God 
as to His Father. Deeply affected by these circum- 
stances, the officer and his soldiers were now so well 
disposed for supernatural light and divine grace 
that, the moment they noticed the death of Jesus, 
felt the earth quake under their feet, saw the sun 
shine again in all its splendor after the three long 
hours of dense darkness, they recognized that Jesus 

1 St. Mark, xv, 39. 



THE CHRISTIAN AT MASS. 167 

was not a malefactor, and confessed that He was 
truly the Son of God.^ 

" Oh, what a grand spectacle ! '^ cries out St. Leo, 
" to see that while the Jews are persistently refusing 
to recognize Him, though they have learned priests, 
scribes and ancients, and are adorers of the true 
God, and keepers of the promises of the Messiah, 
Roman soldiers, idolaters, steeped in error and vice, 
ignorant of the true God, of His mysteries, of Holy 
Scriptures and their testimonies of Him, instantly 
become professed converts, confess Jesus Christ as 
the promised Redeemer, and adore Him as God. 
Their act was both sincere and noble ; for, St. Luke 
says that, upon '' Seeing the things that were done, 
they returned from Mount Calvary striking their 
breasts, and saying: ^ Truly He was the Son of 
God.^ ^^ ^ And mark, that they did and said that 
openly, and before the immense multitude of the 
enemies of Jesus. 

When the Sacrifice of the Mass has proceeded to 
the Agnus Dei, the Priest is heard to recite it in a 
loud voice, and is seen to strike his breast at the same 

'St. Matthew, xxvii, 54. ^xxm, 48. 



168 THE CHRISTIAN AT MASS. 

time. The instructed Christian understands that 
this is done to invite the people present to join the 
Priest in acknowledging the real presence of Jesus 
Christ on the Altar, and to express to Him sincere 
sorrow for their sins, and to entreat Him to grant 
them the grace of conversion and pardon. Every 
Christian present at Mass shonld be animated, at 
least, by the same sentiments which the officer and 
his soldiers exhibited on Mount Calvary. They 
were pagans; but, the moment they realized that 
He who was hanging on the cross was truly the Son 
of God and the Saviour of mankind, they instantly 
acknowledged Him as such ; and, by striking their 
breasts, they manifested sincere sorrow for the part 
they had taken in His death and for their past sinful 
lives ; and they craved His pardon. They departed 
from the first Mass on Calvary converted, and, thus, 
bearing away the precious fruit of the Lamb of God, 
Jesus Christ. But the Christian know^s that the 
same Jesus Christ is lying anew on the Altar — the 
same immolated Lamb of God ; for it is to acknowl- 
edge this that both the Priest, and the people assist- 
ing at Mass, call upon Him as Agnihs Dei — " The 
Lamb of God.'^ The Christian knows that the 



THE CHRISTIAN AT MASS. 169 

same Blood of Jesus Christ that He shed during 
His Passion is really present on the Altar ; and that 
it is to entreat Him to apply it to their souls, that 
the Priest and the people bow down their heads and 
strike their breasts, saying : Agnus Dei, qui tollis 
peccata mundi, miserere nobis — '^ Lamb of God, who 
takest away the sins of the world, have mercy upon 
us/^ The Christian also knows that this entreaty 
is repeated by them to acknowledge both their un- 
worthiness and the necessity of obtaining pardon for 
their sins. 

Here the question may be asked : Do Priest and 
people really receive the application of the fruit of 
the precious Blood of Jesus Christ ? Most undoubt- 
edly ; provided they have the right dispositions. If 
the Israelites had their first-born sons spared from 
death by the Angel of the avenging God as he 
passed through Egypt in the night; and if they 
obtained deliverance from Pharao's slavery, it was 
not in consideration for the spotless Iambus blood 
they had sprinkled on the upper door-posts of their 
house ; but because that blood was a figure of the 
Blood of the Lamb of God, and derived its wonder- 
ful power from the merits of Jesus Christ, the real 



170 THE CHRISTIAN AT MASS. 

Lamb wlio was expected to deliver all men from 
the slavery of sin and eternal death. Now, if a 
mere animal, a white lamb, because of its being the 
figure of the Lamb of God, was the means of secur- 
ing those temporal blessings to the Israelites, what 
blessings will not Christians secure from the real 
Lamb, the Lamb of God, Jesus Christ ? Christians 
have something much nearer and dearer to wish for : 
it is to have their souls spared eternal death, damna- 
tion. Christians know that, there is a slavery 
infinitely worse than that of the Israelites in Egypt : 
namely, the slavery of sin, from which they should 
do all that lies in their power to secure deliverance. 
Now, the Lamb of God, Jesus Christ, is really 
present in an immolated state on the Altar. He is 
on the Altar to do what St. John the Baptist said of 
Him as He was coming to him in the desert where 
he was surrounded by an immense multitude of peo- 
ple of all conditions in life : " Behold the lamb of 
God, behold him who taketh away the sin of the 
world." ' 

It is that He may take away our sins, that at the 
AgniLs Dei, in the Mass, we call Him the " Lamb of 

1 St. John, I, 29. 



THE CHRISTIAN AT MASS. 171 

God/^ and entreat Him to '' have mercy upon us/^ 
This He most infallibly does unto us^ if we are 
sincere and earnest in our petition. Why should 
we not be sincere and earnest, when in His very 
presence we call upon Him, and strike our breasts ? 
That striking of the breast, if it have any meaning 
at all, expresses sincere sorrow for our sins, and 
earnest intent to use the proper means to secure 
pardon for our guilt and eternal punishment, in 
order to be restored to the dignity of being God^s 
loving children. Christians that possess these senti- 
ments cannot leave Church after Mass without 
manifesting their conversion to God, being filled 
with fervor in everything pertaining to His love 
and service, and, thus, reproducing in themselves 
the conversion of the officer and his soldiers on their 
return from the first Mass on Mount Calvary. In 
going to Calvary, they were like ravenous wolves 
eager to slay the Lamb of God, Jesus Christ ; but, 
on their return from Calvary, they were lambs: 
they breathed the meekness of the lamb instead of 
the ferocity of the wolf; they felt within themselves 
the charms of peace instead of the stormy violence 
of murderous appetite. This extraordinary and 



172 THE CHRISTIAN AT MASS. 

radical change in them was brought about by their 
acknowledgment of Jesus Christ on the cross as 
true God and Saviour of mankind. It was this 
acknowledgment that produced true sorrow for their 
sins, — led them to conversion and to the receiving 
peace with themselves, with their fellow-beings, and 
with God. 

The same, nay, even greater, are the blissful effects 
secured from the Holy Sacrifice of the Mass by the 
Christians who realize the presence of Jesus Christ 
with His real Body and real Blood, victim on the 
Altar. Therefore, they adore Him, call upon Him, 
and earnestly entreat Him to have mercy upon them 
and take away their sins. In calling Him ^' Lamb 
of God,'^ and, as it were, reminding Him that He 
became the ^' Lamb of God '' in order to take away 
the sins of the world ; they express their lively 
faith in Jesus Christ as the only Mediator between 
them and God ; and in striking their breasts, as they 
address Him, saying : ^* Lamb of God, who takest 
away the sins of the world, have mercy upon us,'^ 
they show their firm belief that His Mediation can 
only be secured by sincere sorrow for their sins, and 
by the use of the means instituted by Him for the 



I 



THE CHRISTIAN AT MASS. 173 

granting of pardon and eflfecting their conversion. 
It is only upon the fulfilment of these conditions 
that Christians derive the precious fruits from the 
Holy Sacrifice of the Mass. To fail to realize the 
presence of Jesus Christ on the Altar, is to fail to 
conceive the due sorrow for sin ; and, therefore, to 
fail in being converted to God. Want of conversion 
ranks the Christian among the wicked, with whom, 
as says the Lord, " There is no peace.^^ ^ Christians, 
sincerely converted, leave Church after Mass with 
the bliss of peace, " The peace of God, which sur- 
passeth all understanding ; ^^^ for as Jesus Christ 
Who is the Lamb of God is also '^ the Prince of 
peace,'^^ so the Christians who acknowledge Him as 
such, adore Him and love Him as such, and convert 
their hearts in sorrow to Him, are by Him made 
partakers of His peace. 

The Agnus Dei, in the Mass, is, then, a solemn 
call for true sorrow for sins, and for real conversion 
of the heart. The officer and his soldiers heeded it 
on Mount Calvary ; Christians cannot be worthy of 
their profession, unless they also heed it whenever 

* Isaias, LVii, 21. ^Isaias, ix, 6. 

2 Phil., IV, 7. 



174 THE CHRISTIAN AT MASS. 

they assist at Mass, wliich is the reproduction of 
Calvary on the Altar. 



TWENTY-FIRST INSTRUCTION. 

The last two Sundays, we explained the meanings 
of the Agnus Dei repeated with the entreaty Mise- 
rere nobis, and once more with the supplication 
Dona nobis pacem. Our instruction was devoted to 
the consideration of the marvellous effects of the 
death of Jesus in the wonders that occurred at the 
moment of it ; the other to the same effects in the 
conversions wrought at the same time. 

The next part of the Mass claiming our attention 
is the uncovering of the Chalice and the Communion. 
As we shall see, they represent the talcing down of 
the Body of Jesus from the cross, and Its burial. 

From the things said in the last two Instructions 
on the paschal lamb, w^e have inferred that it was a 
figure of the Holy Eucharist as a Sacrament and as 
a Sacrifice. Confining ourselves to the former, we 
know^ that the paschal lamb was a figure of the Holy 
Eucharist as a Sacrament in as much as the flesh of 



THE CHRISTIAN AT MASS. 175 

the lamb was eaten with unleavened bread.^ As 
the Sacrifice of the Mass is offered by the Priest and 
by the people present to honor and glorify God^ to 
thank Him for all the graces bestowed upon them^ 
to satisfy God's justice for their sins, and to obtain 
the graces necessary to their spiritual and temporal 
well-being; so the Blessed Sacrament, namely the 
Body and Blood of Jesus Christ, is on the Altar for 
the Priest^s and people's Communion as the means 
instituted by Him to become united to Him. And 
so all worthy partakers become one in heart and 
soul, as they become one with Him. 

The inclined posture taken by the Priest, the 
prayers he recites, and the striking of his breast as 
he utters words expressive of his unworthiness fol- 
lowed by others of confidence, tell what earnest pre- 
paration he makes that he may be as worthy as possi- 
ble to receive the Body and Blood of Jesus Christ in 
Holy Communion. In order to be in harmony with 
the Priest, the people present should, at least, do what 
the early Christians did at the risk of their very 
lives ; they received Holy Communion every morn- 
ing during Mass. It is owing to this practice that 

^ Exodus, XII. 



17(] THE CHRISTIAN AT MA&S. 

they shone in all virtues, attained to great sanctity, 
and astounded the pa^an world by their heroic forti- 
tude in suffering martyrdom. Every Christian, 
present at Mass, who notices the Priest preparing 
for Holy Communion, should, at least, have the 
earnest desire of also receiving it. 

The importance of this earnest desire is greatly 
enhanced by the remembrance of its allegorical 
meanings. When Jesus was dead, and His enemies 
had left Mount Calvary, His most sorrowful Mother, 
the disciple St. John, and Mary Magdalene, who were 
standing near the cross, were exceedingly anxious 
to take down His Body from it; but they knew not 
how. Their anxiety and perplexity were intensified 
by the fear that His enemies might secure His Body 
and vent their savage fury against It, for some one 
had already thrust a spear in His side, and draw^n 
'' blood and water.^^ ^ But He who tenderly watches 
over the aiBicted and the humble, and, in due time, 
comforts them and consoles them, provided for the 
honor of the dead Son and the afflicted Mother by 
inspiring worthy persons to take down the dead 
Body with all the reverence and devotion due to It. 

1 St. John, XIX, 34. 



THE CHRISTIAN AT MASS. 177 

Thus, as the ignominies of Jesus had ended on the 
cross, so God disposed that His honors should begin 
from the cross. From this we should take courage 
to bear patiently our humiliations and trials, and 
never be wanting in confidence in God ; for He 
will, sooner or later, turn them into exaltations 
and joys. 

The four Evangelists (St. Matthew, xxYii, 57 ; 
St. Mark, xv, 43 ; St. Luke, xxiii, 50 ; St. John, 
XIX, 38) are unanimous in saying that on the very 
evening of Friday, God inspired a rich man of 
Arimathea, by name Joseph, to undertake the pious 
office of taking down the Body of Jesus from the 
cross. They inform us that this man was also a 
disciple of Jesus, though " secretly for fear of the 
Jews.^^ And Pilate, understanding that He was 
now dead, '^ commanded that the Body should be de- 
livered.^^ Speaking of this Joseph, St. Luke says 
that he was "fx good and just man.^^^ By this cir- 
cumstance, God shows that in choosing any one as 
instrument for the conferring of favors. He does not 
choose the wicked, nor the indifferent to their sacred 

* XXIII, 50. 
12 



178 THE CHRISTIAN AT MASS. 

duties, nor such as are wanting in charity ; but He 
chooses the fervent in faith and piety. Joseph of 
Ariinathea was, therefore, a man according to the 
heart of God. True, up to that time, he had been 
afraid to openly profess himself a disciple of Christ : 
but, the moment his fidelity was put to the test, and 
he was called through inspiration to lend his services 
to the dead Body of Jesus, he knew no more fear, 
nay, he boldly went to Pilate to claim the Body of 
his Master. His request being granted, he at once 
went to buy a large new sheet in which to wrap the 
Body of Jesus, and, then, he proceeded to Mount 
Calvary. Meanw^iile, God chose another good and 
just man to be his companion. This was Xicode- 
mus, also a nobleman and a disciple of Jesus; the 
same one w^ho, on a previous occasion, had gone at 
night time to see Jesus and to profess his faith in 
Him.^ Yielding to an inspiration similar to that of 
Joseph, he went and bought an hundred pounds of 
myrrh mixed with aloes, and, then, he also went to 
Mount Calvary. Thus, these two good and just 
men had the high privilege and glory of removing 
the crown of thorns from the head of Jesus, and the 

^St. John, III, 2. 



THE CHRISTIAN AT MASS. 179 

nails from His hands and feet^ of reverently lower- 
ing His Body frona the cross, and gently placing It 
in the lap of His sorrowful Mother. The devotion 
and courage of Joseph of Arimathea and of Nicode- 
mus are objects of holy envy to good Christians. 
Who would not do as much ? True ; we cannot 
render like services to the real Body of Jesus : but 
opportunities are never wanting to render them with 
equal merit to His mystical body, — namely, the 
poor. Jesus Christ Himself is warrant for this, for 
He said : "Amen, I say to you, as long as you did 
it to one of these my least brethren, you did it to 
me.^^^ The Christian, therefore, who is charitable 
to the poor, according to his means, or, at least, 
through desire if he has no means to spare, is lend- 
ing his services of mercy to Jesus Christ Himself, 
and will, in return, receive from Him the promised 
recompense in heaven. 

From these allegorical meanings, suggested by 
the uncovering of the Chalice in the Mass, we shall 
pass to the consideration of the Communion of the 
Priest, which represents the burial of the Body of 
Jesus, 

' St. Matthew, xxv, 40. 



180 



THE CHRISTIAN AT MASS. 



We said that after being taken down from the 
cross, the Body of Jesus was placed in the lap of His 
sorrowfxd Mother, She only was worthy of holding 
It, for She alone was immaculate, virgin and mother; 
and She alone had offered and consummated the 
sacrifice of Her heart while Her divine Son Jesus 
was offering and consummating the sacrifice of His 
life. Her grief on beholding Him in Her lap was 
tempered by Her conformity to His will, which was 
to suffer and to die for the salvation of all men. 
Her heroic resignation should be imitated in all our 
trials and afflictions, that it may '' work our hope," ^ 
and he accounted unto our merit. 

Having made all the preparations for the burial, 
Joseph of Arimathea and Xicodemus came and took 
the Body of Jesus from the lap of the sorrowful 
Mother. But where will they bury It? St. Matthew- 
informs us that, on Mount Calvary, Joseph of Arima- 
thea owned a private tomb, hewn out in a rock, in 
which no one had as yet been buried.- Pilgrims and 
travelers to the Holy Land find that this mausoleum, 
called the Holy Sepulchre, is now enclosed in the 
Church of the Resurrection. It has the form of a 



* Rom., V, 4. 



» xxvii, 60. 



THE CHRISTIAN AT MASS. 181 

little room in the hard rock; and it is somewhat 
over eight feet from floor to ceiling, a little over six 
feet long, and nearly sixteen feet wide. The en- 
trance-door to it is on the east side, and measures 
four feet in height and a little more than two feet in 
width. The Body of Jesus was buried on the west- 
east side of the monument. 

But, how was It buried? Nicodemus anointed 
It with the abundant myrrh and aloes he had pur- 
chased for this purpose ; and Joseph of Arimathea 
wrapped It up in a new winding sheet. Thus pre- 
pared, they carried It and laid It in the Sepulchre, 
and rolled a stone to the door.^ 

From the circumstances connected with the burial 
of Jesus, the instructed Christian draws many whole- 
some lessons. He preeminently bears in mind that 
Jesus Christ came upon earth to teach all men the 
manner of living righteously : He first began to do by 
example what He was to enjoin by precept. Hence, 
the Christian finds that if meekness and humility 
were His cherished virtues, poverty was His indi- 
visible companion till death. In fact, He was born 
poor in a stable, lived poor in a poor carpenter-shop 

^ St. John, XIX, 38, etc. ; St. Mark, xv, 46. 



182 THE CHRISTIAN AT MASS. 

till the age of tliirty. He preached the Gospel to 
the poor, and chose twelve poor fishermen for His 
Apostles. During His last three years He subsisted 
on donations from the poor ; He died poor on a 
cross, and He was even stripped of His garments, 
and saw them divided among soldiers. True ; His 
burial was mag-nificent, but onlv throuorh the munifi- 
cent liberality of two good men. The Christian, 
then, realizes that poverty is the characteristic badge 
of Jesus Christ. 

In the preparations made for His burial, the 
winding sheet, the one hundred pounds of myrrh 
mixed with aloes, and the new sepulchre, sealed with 
a great entrance stone, the Christian sees represented 
the preparation he must make to turn his soul into 
a fitting sepulchre for the receiving of the Body of 
Jesus Christ through Holy Communion. 

The Christian, therefore, learns that his soul must 
be made neiv by casting out all the filth of his mortal 
sins and his predominant venial sins through a 
sincere and sorrowful confession, firm purpose of 
amendment, and the absolution from the Priest. 
And that his soul must be wrapped up in the xcind- 
ing sheet of earnest reflection on its own unworthi- 



THE CHRISTIAN AT MASS. 183 

ness, and on the infinite goodness of Jesus in 
vouchsafing to come to it^ and that his soul must 
possess the perfume of virtues^ especially of self- 
denial, mortification, lively faith, firm hope and 
ardent charity. Upon coming to his soul through 
Holy Communion, Jesus may be delighted with 
the precious odors of his virtues. Finally, after 
having received Holy Communion, his soul must 
roll to its entrance-door the great stone of strict 
watchfulness against wilful distractions, that it may, 
without hindrance, converse with its Divine Guest, 
Jesus ; thank Him for the graces and favors brought 
to it ; earnestly beg Him not to let any evil habit 
or occasion of sin steal Him from it, and grant it 
perseverance in fidelity to Him till the moment of 
resurrection from the life of grace to the life of 
glory. 

TWENTY-SECOND INSTRUCTION. 

Last Sunday, in explaining the meanings of the 
uncovering of the Chalice and the Communion of 
the Priest, in the Mass, we said that the first repre- 
sents the taking down of the Body of Jesus from 
the cross ; and the second figures its burial. 



184 THE CHRISTIAN AT MASS. 

We started from the consideration that when 
Jesus was dead, God inspired two good and just men 
to take down His Body, and by this comforted His 
sorrowful Mother, the disciple St. John, and Mary 
Magdalene, who, standing by, were exceeding anx- 
ious to have It lowered. 

From this circumstance we inferred that the Body 
of Jesus Christ is on the Altar for the Priest and 
the people's Communion. It effects their union 
with Him, and makes them one heart and one soul 
with one another, as they are made one with Him. 
This inference led us to mention the fact that the 
early Christians were wont to receive Holy Com- 
munion every morning during Mass, even at the 
risk of their lives. We placed this example before 
every Christian as a motive for receiving Holy 
Communion frequently, or at least, to have the 
earnest desire to receive it whenever, being present 
at Mass, the Christian notices the Priest preparing 
for and receiving It. 

We next viewed Holy Communion as represent- 
ing the burial of the Body of Jesus. We made 
this highly important point clear by showing that 
the preparations made before and after Its burial 



THE CHRISTIAN AT MASS. 185 

are eloquently indicative of the preparations to be 
made by every Christian before and after Holy 
Communion. Hence, we said that as a new sepul- 
chre was prepared for the burial of the Body of 
Jesus ; so the Christian must make his soul new by 
casting out of it all his mortal sins and the predomi- 
nant venial sins through a sincere and sorrowful 
confession, firm purpose of amendment, and absolu- 
tion of the priest. We observed that as the Body 
of Jesus was anointed with abundant perfume of 
myrrh and aloes ; so the Christian must adorn his 
soul with virtues, especially, self-denial, mortifica- 
tion, lively faith, firm hope and ardent charity in 
order that, upon coming to it through Holy Com- 
munion, Jesus may be delighted with its sweet odors. 
That, as the Body of Jesus was wrapped up in a 
new winding sheet, so the Christian must have his 
soul wrapped up in earnest refiection on its own 
unworthiness, and on the infinite goodness of Jesus 
in vouchsafing to come to it. We said that as after 
the Body of Jesus was laid in the sepulchre, a large 
stone was rolled to its entrance-door, to have it 
securely fastened and sealed ; so the Christian must 
roll the stone of strict watchfulness to the entrance- 



18() THE CHRISTIAN AT MASS. 

door of his soul, that neither had hahits nor exterior 
occasions of sin may steal Him from it, but it may 
hohl Him and converse with Him, — thank Him for 
the precious favors brought to it, and beg of Him 
the grace of perseverance in fidelity to Him till the 
moment of resurrection from the life of grace to the 
life of glory. 

To-day, we shall consider the meanings of the 
remaining parts of the Mass as far as the last Gospel. 
Having taken the Body and Blood of Jesus Christ 
in Holy Communion, and the ablution while reciting 
prayers of thanksgiving and supplication, the Priest 
covers the Chalice ivith the veil, and the server of the 
Mass carries the Missal back to the Epistle side. All 
this reminds the Christian of the great stir which 
took place on the day after the burial of Jesus 
among the chief priests and the Pharisees, who 
hastened in a body to Pilate, and said to him : " We 
have remembered that that seducer said whilst he 
was yet alive : after three days I will rise again. 
Command, therefore, the sepulchre to be guarded 
until the third day, lest perhaps his disciples come, 
and steal him away, and say to the people, he is 
risen from the dead, and the last error shall be worse 



THE CHRISTIAN AT MASS. 187 

than the first.'' Pilate acceded to their request^ say- 
ing: ^^You have a guard; go, guard it as you 
know. They departed^ and made the sepulchre sure, 
sealing the stone, and setting guards.''^ All this 
was done in the early morning of Saturday by the 
enemies of Jesus ; but they did not take into account 
the hidden designs of Almighty God, nor the Angels 
He had placed to guard the Body of His Son. 

The people present at Mass notice that, after 
having covered the Chalice with the veil, the Priest 
leaves the middle of the Altar and goes to the 
Missal. This act reminds the Christian of the soul 
of Christ returning from Limbo in company with 
the host of the holy souls just delivered from it. 
Here, the Christian is likewise reminded qf God's 
promise to protect the just, and, at the appointed 
time, to rescue them from the persecutions and snares 
of their enemies, as He did with Daniel in the lions' 
den. 

As soon as the Priest has returned to the Missal, 
he reads out of it the Anthem, called the CommunioUy 
consisting of a Scriptural sentence, mostly taken 
from one of David's psalms. This Anthem is given 

' St. Matthew, xxnu, 62, etc. 



188 THE CHRISTIAN AT MASS. 

the name of Commitiiion, because in the ages of 
fervent faith, psalms were sung while the people 
present at Mass were receiving Holy Communion. 
This part of the Mass represents the Remirrection of 
Jesus Christ at the rising of the sun on Sunday. 
While the devout Christian feels overjoyed at the 
remembrance of this glorious mystery, he imagines 
that he first sees the large multitude of the souls of 
the just from Limbo contemplating the dead Body 
of the Divine Redeemer, and realizing at wiiat im- 
mense price He had effected their Redemption. The 
Christian also imagines that he is with them a wit- 
ness to the soul of Jesus reentering His Sacred Body 
in the sepulchre; to the quaking of the earth, — 
that he sees the Angel of the Lord descending from 
heaven, rolling back the stone and sitting upon it, — 
that he beholds the guards stationed around the 
sepulchre, and their sudden looks of terror. And, 
last of all, his eyes are gladdened by the sight of 
Jesus Christ rising from the dead clad in great 
splendor and glory. 

From this, the Christian learns that, after having 
received the Body of Jesus through Holy Commu- 
nion, he also should rise to a new life, according to 



THE CHRISTIAN AT MASS. 189 

the words of the Apostle : '' As Christ is risen from 
the dead by the glory of the Father, so we also 
should walk in newness of life/^^ Therefore, as 
Jesus Christ stripped Himself of His funeral gar- 
ments, and came forth from the sepulchre alive, and 
with His Body glorious, entire, immortal, impassi- 
ble, resplendent, subtle, and most beautiful, so the 
Christian must strip himself of the funeral gar- 
ments of his passions and bad habits, and begin to 
lead the perfect life of grace, and to persevere in it 
till the moment he will be called to the life of glory. 
He must always bear in mind the warning of St. 
Paul, that in order to be partakers of Christ in His 
glorious Resurrection, it is necessary to be first par- 
takers of His Passion ; ^ for they cannot share in 
the joy and glory of Christ, who will not suffer 
with Christ. If there was ever a true believer and 
faithful servant, tried to the utmost in the crucible 
of afflictions, it was Job. He lived many centuries 
before the coming of the Redeemer, and, therefore, 
had not the benefit of His example. Still, we know 
that his great afflictions and sufferings did not shake 
his faith, nor daunt his hope, for, when tried and 

iRom., VI, 4. 2ixCor., I, 7. 



190 THE CHRISTIAN AT MASS. 

afflicted most, he said : '^ I know that my Redeemer 
livc'th, and in the last day I shall rise out of the 
earth. And I shall be clothed again with my skin, 
and in my flesh 1 shall see my God.''^ These words 
contain the highest motives of consolation to the souls 
that are trained in the school of the cross ; but the 
same words also hold a just rebuke to the Christians 
who refuse to bear patiently their afflictions, and 
forget that the road leading to joy and glory is over- 
grown with briers and thorns, according to the 
words of Jesus Christ to the disciples of Emmaus 
upon meeting them on the very day of His Resur- 
rection : '' Ought not Christ to have suffered, . . . 
and so enter into His glory ?'^^ 

The part of the Mass which now follows, is the 
passing of the Priest from the 3Iissal to the middle 
of the Altar, then his turning towards the people^ and 
giving them the usual salutation. All this represents 
Jesus Christ's appearing alive, and giving peace to 
His disciples. From His appearing alive to His 
disciples, the true Christian learns the sort of life he 
should lead. He learns that it is not sufficient to 
bear the name of Christian, but that he must also 

^ XIX, 25, 20. ^ St. Luke, xxiv, 26. 



THE CHEISTIAN AT MASS. 



191 



have the reality of the Christian life, free from the 
disorder of passions and the contamination of sin ; so 
that his life may be netv. And therefore, whether 
still in possession of his baptismal innocence, or a 
convert through the Sacrament of Penance, a Chris- 
tian must persevere in grace and good works ; for, 
as Christ is always Christy so the Christian must 
always be a Christian in name and deed. It is this 
that makes the Christian a real disciple of Jesus 
Christ, and enables him to receive His peace. 

Having turned towards the people and saluted 
them, the Priest goes back again to the Missal, says 
one or more prayers, and^ then, doses it. This repre- 
sents Jesus teaching His disciples during the forty 
days after His Resurrection; and, then, His Ascen- 
sion into heaven. In the 1st chapter, 3rd verse, of 
the Acts of the Apostles, we are informed of the 
twofold object of Christ^s remaining forty days 
upon earth. It was to prove to His Apostles that 
He was alive, and to speak to them of the King- 
dom of God. In fact, the Evangelists, St. Luke 
and St. John say that late in the evening of the 
same day of the Resurrection, Jesus Christ appeared 
in the room where the Apostles were shut up for 



192 THE CHRISTIAN AT MASS. 

fear of the Jews ; and tliat after haviug hailed 
them with the greeting of peace, He told them not 
to be afraid, but to look at His hands and feet, and 
to satisfy themselves that He was alive again, 
according as He had foretold to them. Having 
seen and recognized Him as the Lord, they were 
overjoyed. From this and many other proofs re- 
corded in the Gospel, the instructed Christian learns 
that Jesus Christ retained the marks of the wounds in 
His hands, feet, and side, even after His Resurrection, 
as a trophy of His victory over the devil, the world 
and :?in ; and as a perpetual memorial of His in- 
finite love for us. Nay, more, He retained the 
marks of His wounds that He might constantly pre- 
sent them before His Heavenly Father, and, thereby, 
appease His justice, obtain abundant mercy for us, 
and invite us to rest our confidence in them, espe- 
cially, in His sacred side, by making it our refuge 
in all our dangers and temptations. So, also. He 
appeared to the Apostles frequently, to speak to 
them of the Kingdom of God. He spoke to them 
of the Kingdom of God in heaven, namely, of the 
Church Triumphant, for which all men are created, 
and to which all men are invited. He also spoke to 



THE CHEISTIAN AT MASS. 193 

them of the Kingdom of God upon earth, of the 
Church Militant, which is the way to the Church 
Triumphant, and a part of it. He taught the 
Apostles the fundamental constitution of the Church, 
the matter and formula of the Sacraments and the 
rites of their administration. He spoke to them 
of the different Orders in the Hierarchy of the 
Church ; — of the law and necessity of fasting ; of 
the Holy Eucharist as a Sacrament and as a Sacri- 
fice. He, also, again taught the faithful the neces- 
sity of constantly fighting against their inordinate 
passions, the devil and the world ; of carrying the 
cross and enduring their trials and tribulations, in 
order to attain to the kingdom of heaven, for, said 
He : " The kingdom of heaven suffers violence, and 
the violent bear it away .^^ ^ Finally, He taught all 
the Christian virtues, and held them up as many 
ways leading to heaven. 

Having sufficiently proven His Resurrection, 
founded His Church and vested it with His divine 
power to govern, teach, sanctify and save men^s 
souls ; Jesus Christ invited His disciples to Mount 

1 St. Matthew, xi, 12. 

13 



194 THE CHRISTIAN AT MASS. 

Olivet, and made that spot of His sorrows and hu- 
miliations the place of His glorious exaltation by 
ascending from it into heaven, to sit at the right 
hand of the Father, to have His human nature ex- 
alted above all creatures, to prepare a place of glory 
for His followers, to plead as advocate for all, and 
to protect the Church upon earth till the end of 
time. 

We are now at the part of the Mass called the 
blessing by the Priest of the people present. This 
blessing represents the descent of the Holy Ghost. 
The ceremonies which precede and accompany the 
final blessing in the Mass are sublime, and cannot 
but deeply affect the instructed Christian. The 
Priest is seen taking a suppliant posture in the mid- 
dle of the Altar, where he prays in silence to the 
Most Blessed Trinity for himself and the people; 
he, then, kisses the Altar, — raises his eyes and hands 
towards heaven, — bows to the crucifix, — turns to- 
wards the people, and, in the form of the cross, 
gives them the blessing, saying : May Almighty God, 
the Father, the Son, and the Holy Ghost, bless you. 
To which the server of the Mass answers for the 
people, saying : Amen. The Christian, who realizes 



THE CHRISTIAN AT MASS. 195 

the importance of this solemn blessing, understands 
why it is that it should be received on bended knees, 
and with sentiments of great piety and gratitude. 

The Priest receives the blessing from Jesus Christ 
as he kisses what represents Him, the Altar. He 
raises his eyes and hands towards heaven, and bows 
his head as he invokes the heavenly blessing upon 
the people, to show that it behooves God to give 
His blessing to His people, for the attaining of 
heaven and its glorious eternity. In giving the 
benediction, the Priest makes the sign of the cross 
over the people, to show that it is through the merits 
of Jesus Christ that the heavenly blessing descends 
upon us. 

Ten days after the Ascension of Jesus Christ into 
heaven, the Apostles with the disciples, one hundred 
and twenty in all, were gathered together in a room, 
praying and waiting for the coming of the Holy 
Ghost. He came down in the form of tongues of fire ^ 
and took possession of them. Filled with the Holy 
Ghost, they instantly manifested His precious gifts 
to the utter astonishment of the multitudes, and 
became instruments in effecting a large number 
of conversions to Jesus Christ. 



196 THE CHRISTIAN AT MASS. 

After liaving received the blessinr/ from the Priest 
in tlie Mass, the people should show their high 
appreciation to God the Father of the exalted 
dignity conferred upon them by His having adopted 
them as His children through the Sacrament of 
Baptism. They should cherish the deepest gratitude 
to God the Son for having purchased them with His 
most precious Blood, and bequeathed Himself to all 
through the Holy Eucharist as a Sacrifice and a 
Sacrament. They should most highly value the 
love of God the Holy Ghost for having made them 
partakers of the divine truths and the treasures of 
grace, to enable them to attain the end of their 
Redemption, namely their sanctification and salva- 
tion. They should, therefore, like the Apostles and 
disciples after having received the Holy Ghost, be 
but one heart and one soul with one another, burn 
with zeal in prayer and in frequently receiving the 
doctrine of Christ, in approaching Holy Commu- 
nion, and in devoting themselves to works of piety 
and charitv. 



THE CHEISTIAN AT MASS. 197 

TWENTY-THIRD INSTRUCTION. 

The meanings drawn from the parts of the Mass 
considered on last Sunday, should remain deeply 
impressed upon our minds and hearts ; for they 
greatly contribute to the devout assisting at the 
Holy Sacrifice, and to the securing of its precious 
fruits. 

To-day, we shall consider the meanings of the 
closing part of the Mass, namely, The last Gospel. 
This part represents Jesus Christ crowned with 
glory in heaven, and assisting His Church to teach 
all nations '^ all days even to the consummation of 
the world/'' 

The Christian knows that in His humiliations, 
sufferings and death, the Humanity of Jesus Christ 
was left alone to endure them ; and that His Divin- 
ity manifested Itself before the multitudes in the 
working of miracles and in the teaching of His 
doctrine, but it was for the good of mankind. It 
is true that His Divinity also manifested Itself in 
behalf of His Humanity before a few witnesses on 
the occasion of His Baptism in the river Jordan, 

1 St. Matthew, xxviii, 20. 



198 THE CHRISTIAN AT MASS. 

and at His Transfioruration. It was felt, too, by a 
large multitude of men as He was betrayed by 
Judas in the Garden of Olives, It is also true, 
that His Divinity glorified His Humanity through 
the w^onders and conversions which occurred at His 
death, and Resurrection ; and in His frequent 
apparitions during the follow^ing forty days; and, 
finally in His Ascension into Glory. But it was at 
His Triumphant Entrance into heaven, that His 
Humanity received Its due. His was truly a 
triumphant entrance, for, with the souls of the just 
He had delivered from^ Limbo, He bore with Him 
the first trophies of His spiritual victories. Fol- 
lowino; Him into Heaven, thev must have cried in 
the ecstasy of the Beatific Vision, — '^ How lovely 
are Thy tabernacles, O Lord of hosts ; my soul 
longeth and fainteth for the courts of the Lord.'^ ^ 
Here, the Christian imagines that he hears the 
heavenly choirs joining these triumphant souls and 
singing David's holy praises : *^Sing praises to our 
God, sing ye : sing praises to our King, sing ye. 
For God is king of all the earth, sing ye wisely. 
God shall reio-n over the nations : God sitteth on 

o 
^Ps. LXXXIII, 1. 



THE CHRISTIAN AT MASS. 199 

His holy throne." ^ Together with the choir of the 
souls from Limbo^ there entered Heaven a choir of 
ten thousand Angels who came to accompany Jesus 
Christ, and were, according to the royal prophet, 
the triumphant ^^ chariot of God. '^^ Upon reach- 
ing heaven, they all sang in great joy, saying to one 
another : " Lift up your gates, O ye princes, and be 
ye lifted up, O eternal gates, and the King of glory 
shall enter in ! " ^ Having entered in this triumph- 
ant manner, and passed into the heavens,^ Jesus 
Christ reached the throne of His Eternal Father in 
the highest heaven, and repeated to Him what He 
had said in His discourse after the Last Supper : 
^' Father, I have glorified Thee on earth ; I have 
finished the work which Thou gavest me to do ; and 
now glorify me, O Father, with Thyself, with the 
glory which I had, before the world was, with 
Thee.'^ ^ In His infinite exultation, the Eternal 
Father bade Him sit ^^on His right hand" accord- 
ing as He had foretold through David, saying : 
" The Lord said to my Lord, sit Thou at my right 

^ Ps. XLVi, 7-9. ''Heb., iv, 14. 

2Ps. Lxvn, 18. -^St. John, xvii, 4, 5. 

^ Ps. XXIII, 7. 



200 



THE CHRISTIAN AT MASS. 



hand.''^ The Christian knows that Christ at the 
right hand of the Father is not to be understood 
according to the material posture of the body, for 
God the Father is a spirit infinitely perfect, and, 
therefore, has neither riglit nor left side. The 
Christian also knows that Christ's Body in heaven 
is not always sitting, for the Acts of Apostles state 
that St. Stephen ^^saw Jesus standing on the right 
hand of God;^ and in the book of the Apocalypse 
^' the Virgins '^ in heaven are described as '' follow- 
ing the Lamb (namely Jesus Christ) whithersoever 
he goeth.'^ ^ Therefore, by saying that the Heavenly 
Father bade Jesus Christ '' to sit at His right hand,'' 
the Christian understands that as He had humbled 
Himself lower than all, so the Father exalted Him 
above all, by giving Him the throne of His Majesty 
in exchange for the throne of ih^ cross, — the crown 
of glory for the crown of thorns, — the honors and 
praises of the blessed spirits for the ignominies and 
blasphemies of the Jews, and the hierarchy of 
Angels for the company of thieves. Because He 
had descended to the lowest parts of the earth, 
namely, Limbo, He made Him ascend to the highest 



P8. cix, 1. 



' XIV, 4. 



THE CHRISTIAN AT MASS. 201 

of the empyreal heaven^ and " gave Him a name 
above all names^ that in His name every knee should 
bow^ and every tongue confess that He is in the 
glory of God the Father.'^ ^ 

From these considerations^ the Christian derives 
great encouragement to be humble with Christ that 
he may be exalted with Christ ; for^ as the Father 
was faithful in rewarding His Only Begotten Son^ 
so will He be faithful in rewarding His adopted 
sons. Jesus Christ intimated this consoling truth 
when He said : '' If any man minister to Me, let 
him follow Me : and where I am, there also shall 
My minister be. If any man minister to Me, him 
will My Father honor.^^^ With these words present 
to his mind, the Christian should seek Christ above 
all things, and be ever solicitous to do His holy 
will, according to St. PauPs exhortation : '' Seek the 
things that are above, where Christ is sitting on the 
right hand of God. '^^ 

The title of Christian implies that the mind of its 
possessor should be turned towards the securing of 
the end for which Christ died and rose to life again. 
This end is to possess the vitality of charity upon 

1 Philip., II, 10, 11. 2 St. John, xii, 26. ^ Colos., iii, 1. 



202 THE CHRISTIAN AT MASS. 

earth, and tiic crown of glory in heaven. It is for 
this two-fold object that the Son of God became 
man ; for, says He, *' I am come that they may 
have life, and may have it more abundantly.''^ 
St. John Chrysostom and other holy Fathers interpret 
this text as meaning that Jesus Christ came upon earth 
to give life to His followers; but a life altogether 
new, namely, a life to the mind by the knowledge 
of His heavenly doctrine, a life to the will by a 
relish for His virtues and precepts, and a life to the 
soul by the possession of divine grace. This three- 
fold life is finally changed into the everlasting life 
of glory in heaven. The true Christian whose con- 
duct is consistent with his faith in Jesus Christ, 
seeks the things of Jesus Christ enjoined by Him to 
be known, believed in or done upon earth, that he 
may secure the things that His Saviour has pre- 
pared for him in heaven. Millions of Christians 
who are now numbered among the Saints in heaven 
have done this in the past. Their motto was that 
of St. Paul : ^' Who shall separate us fiom the love 
of Christ?"^ Hence, it is owing to their union 
with Christ that they have worked out their sanctity 

^ St. John, X, 10. * Rom., viii, 35. 



THE CHRISTIAN AT MASS. 203 

upon earth, and attained to the reward of glory with 
Christ in heaven. 

The Christian must hold Christ to be what He is, 
He is God and man. By taking humanity unto 
Himself, God gave to it the greatest mission, and 
rewarded it with the grant of the greatest right. 
With His Humanity, hypostatically united to His 
Divinity, Jesus Christ became the Saviour of all 
men ; and, as such. He excelled all men as the su- 
perior excels the inferior. The salvation and reward 
of men were entrusted to Him ; and, consequently. 
He was constituted the Sovereign Lord of the uni- 
verse, namely of heaven and earth in the things 
pertaining to men^s redemption and happiness. 

Accordingly, the moment Jesus Christ received 
the highest place of honor from the Father, He 
began to exercise His right of distributing the seats 
of heaven amongst the souls which had ascended in 
His company. He gave everyone of them a seat 
according to his merits. It was then that each of 
the Patriarchs and of the Prophets; — that St. 
Joseph, the holy vspouse of the Immaculate Virgin 
Mary, and tlie Precursor, St. John the Baptist, re- 
ceived from Jesus Christ their seat of glory. The 



204 THE CHRISTIAN AT MASS. 

Christian imagines that he sees this awarding of 
seats in heaven, and witnesses tlie immense joy of 
the holy sonls thus rewarded. Meanwhile, he is 
reminded of the promise made by Jesus Christ before 
His Ascension into heaven, saying: "I go to pre- 
pare a place for you.^^^ As he remembers this, the 
Christian hopes and fears. He hopes to receive and 
fill that place; at the same time, he fears he may 
lose it. His sins are the cause of his great anxiety ; 
but he is soon comforted by the knowledge that 
through a sincere and contrite confession, his sins 
will be forgiven him ; and that Jesus Christ is in 
heaven as his Mediator and Advocate with the 
Father.^ The Christian knows that the pleading of 
Jesus Christ is infallible, and, in its results, all 
needed graces are granted. The Christian knows 
that He has pledged His word to it; more. He has 
provided His believers and followers with inex- 
haustible sources of grace through the Sacraments 
and through the Sacrifice of the Mass. By assist- 
ing at Mass, the Christian is present at the continua- 
tion of the Sacrifice of the cross which was offered 
for the salvation of the world. At the bidding of 

^St. John, XIV, 2. Ubid., ii, 1. 



THE CHRISTIAN AT MASS. 205 

the Priest, through the words of Consecration, the 
same Jesus Christ descends upon the Ahar and offers 
Himself anew as the victim of propitiation for the 
sins of all men ; even more than this, He remains 
there, really present, and is eager to be taken as the 
food of souls ttirough Holy Communion. The 
Christian, therefore, knows, that all that is required 
of him to receive the fruit of Christ's mediation, is 
that he should love Him and earnestly seek the 
things of His spirit ; for all that are so disposed 
may say, with St. Paul : '' Let us go, therefore, with 
confidence to the throne of grace : that we may 
obtain mercy, and find grace in seasonable aid.^'^ 

The last Gospel in the Mass represents Jesus Christ 
assisting His Church to teach all nations ^^even to 
the consummation of the world.'' 

He was about to ascend into heaven, when, turn- 
ing most lovingly to His Apostles, He said to them : 
^'All power is given to Me in heaven and in earth. 
Going, therefore, teach ye all nations : baptizing 
them in the name of the Father, and of the Son, 
and of the Holy Ghost, teaching them to observe all 
things whatsoever I have commanded you : and be- 

^Hebr., IV, 16. 



206 THE CHRISTIAN AT MASS. 

hold I am with you all days, even to the consum- 
mation of the world." ^ Here, Jesus speaks of the 
power which He wields as Redeemer of men; — a 
power which He had acquired by His sufferings and 
by the shedding of His Blood ; for, by having pur- 
chased all men, He had acquired an everlasting 
sovereign right over them to reunite them in His 
kingdom and to hold them as His ow^n. '' Christ," 
says St. Paul, ^Miumbled Himself, becoming obedient 
unto death, even to the death of the cross. For 
w^hich cause God also hath exalted Him, and hath 
given Hiui a name which is above all names: that 
in the name of Jesus every knee should bow, of 
those that are in heaven, on earth, and under the 
earth." ^ By His saying : lam with you; He meant 
to say : With my spirit I shall be with you and with 
your successors and with my whole Church till the end 
of ages. The Christian Church, therefore, rests upon 
this immovable foundation, against which the gates 
of hell shall never prevail. The instructed Chris- 
tian cannot but find two great things in these words: 
1st. That the Church shall never fail as long as the 
world lasts : 2nd. That, assisted by the spirit of 

1 St. Matthew, xxviii, 18-20. * Philip., ii, 8-10. 



1 



THE CHRISTIAN AT MASS. 207 

Jesus Christy the Church shall never deviate from the 
truth, upon which she was founded by Him. 

The Sunday of Pentecost was that great day 
when our Lord used His power in Heaven on 
behalf of His Church; it will always be memor- 
able : He sent the Holy Ghost ^ to sanctify her, — to 
strengthen His Apostles, and enable them to preach 
the Gospel. From that day on, the Gospel was 
preached all over the earth ; believers in Jesus 
Christ were made in large numbers, wherever men 
were not enslaved to corruption and vice. From 
that day on, God was known, loved and served. 
An acceptable worship was offered to Him, virtues, 
hitherto unknown^ ennobled men, and made them 
realize and value their equality of origin and destiny. 
Stupendous miracles proved the divinity of the 
Church of Christ; and the ever increasing multi- 
tude of Saints ravished the eyes of God, Angels 
and men. Thus, miracles and sanctity are two 
constant and unerring testimonies of Christ^s assist- 
ance to His Church ; for, miracles are the effect of 
the intervention of God^s power, as sanctity is the 
reproduction of the life of Jesus Christ in man. 

1 St, John, XIV, 26 ; xv, 26 ; xvi, 7. 



208 THE CHRISTIAN AT MASS. 

These two testimonies of Christ's assistance to 
His Church find their continuous repetition in the 
Holy Sacrifice of the Mass. There is tlie miracle 
of miracles, called Traiisubstantiation, through 
which Jesus Christ becomes really and truly present 
on the Altar as victim of propitiation for the sins 
of men ; and as food for their souls in Holy Com- 
munion. In the same Sacrifice of the Mass there 
is sanctity itself, the innocent victim, the Lamb of 
God, who intimates to both the Priest and to the 
people present; *^ You shall be holy, for I am 
holy.'' ^ The instructed Christian knows that all 
men are called to be holy, and that all should make 
theirs the words of St. Paul to his disciple Titus : 
" The grace of God our Saviour hath appeared to 
all men. Instructing us that, denying ungodliness 
and worldly desires, we should live soberly, and 
justly, and godly in this world, looking for the 
blessed hope and coming of the glory of the great 
God and our Saviour Jesus Christ. Who gave 
Himself for us, that He might redeem us from all 
iniquity, and might cleanse to Himself a people 
acceptable, a pursuer of good works." ^ 

U St. Peter, I, 16. «ii,ll, 14. 



THE CHBISTIAN AT MASS. 209 

The conclusion from these considerations is that, 
as Jesus Christ offered Himself ready to suffer and 
lay down His life for the Redemption of mankind, 
when He said : '' My Father, . . . not as I will, but 
as Thou wilt;^^^ ^^Rise, let us go,'^^ so the Chris- 
tian must secure t\\Q fruits of Redemption, which 
are his sanctification and salvation, by submitting 
his own will to the will of God. And this consists 
in observing all His commandments. By such sub- 
mission, man offers to God the only sacrifice that is 
acceptable to Him, and attains that sanctity which, 
through the grace of Christ and His merits, gives 
him a claim on the Kingdom of Heaven, — a claim 
strengthened every time the Christian devoutly hears 
Mass, trusting in the promises of the Divine Victim 
of the Altar. 



TWENTY-FOURTH INSTRUCTION. 

By the grace of God we have finished our task of 
love; for such, indeed, was the consideration of the 
allegorical meanings of the principal parts of the 
Holy Sacrifice of the Mass. Our researches have 

^St. Matthew, xxvr, 39. "^ Ibid., 46. 

14 



210 THE CHRISTIAN AT MASS. 

been amply rewarded ; for, in the Mass, we have 
found an inexhaustible mine of divine treasures, re- 
vealing the immense love of Jesus Christ for us, 
and containing most efficacious means to enrich our 
souls. 

There are, however, some caskets of gems which 
I wish to lay open before you, that you may appre- 
ciate them better, and endeavor to make them vour 
own ; the more so, because they are necessary for 
us. Without them, we would be most miserable. 
Be it enough to say, that, w^ere it not for the Mass, 
our condition in relation to God would be far worse 
than that of the servant who ow^ed his master ten 
thousand talents; and, because he had not where- 
with to pay that sum, he was condemned to a severe 
punishment.^ 

WHAT WE OWE GOD. 

We owe God honor^ satisfaction^ gratitude, and 
dependence, 1st. We owe honoi* to His Divine 
Majesty for being His handiwork, and, therefore. 
His privileged creatures; 2nd. Vi'e owe satisfaction 
to His Divine Justice for the offences we have com- 

» St. Matthew, xviii, 24, 25. 



THE CHRISTIAN AT MASS. 211 

mitted against Him ; 3rd. We owe gratitude to His 
Divine Liberality for the many signal benefits He 
has bestowed upon us ; 4th. We owe our dependence 
upon His Divine Bounty for the obtaining of the 
graces that are necessary to us. 

These are debts that have to be paid to the last 
farthing; but as^ by ourselves^ we are not able to 
pay them, because they are enormous, nay, infinite 
in their relation to God ; so He must have provided 
us with the means by which we are enabled to pay 
them. This means was instituted by our Lord Jesus 
Christ : it is the Mass assisted at with the proper dis- 
positions of body and soul. 

You must have already perceived that the subject 
for our next consideration is on the four most ex- 
cellent fruits of the Mass. 

HONOR TO GOD. 

The Christian knows that he is in duty bound to 
honor God by complying with His commandments, 
and by seeking the divine pleasure in all his actions ; 
for our Blessed Lord says : " He that hath my com- 
mandments, and keepeth them : he it is that loveth 



212 THE CHRISTIAN AT MASS. 

me;''* and St. Paul says: '^Whether you eat or 
drink, or whatsoever else you do; do all to the 
glory of God.'' 2 

The Christian also knows that the honor which he 
owes to God must be proportionate to His Divine 
Majesty, for, says the Holy Ghost through the 
royal prophet: '^ Praise ye the Lord . . . according 
to the multitude of His greatness."^ It is an uni- 
versally accepted maxim, that the higher the rank 
of a person is, so much the higher is the honor that 
is due to him. According to this incontestable prin- 
ciple, as God's dignity is infinite; so an infinite 
honor is due to Him. But, as none, except God 
Himself, can give such an honor; so, to supply our 
insufficiency, Jesus Christ offers it to Him for us 
and with us through the ministry of the Priest in 
the Mass by immolating Himself under the sacra- 
mental species. By this act of self-immolation 
renewed on the Altar, Jesus Christ acknowledges 
the Sovereign Majesty of His Heavenly Father, 
and, thereby, offers Him an honor of infinite value. 
Any other sacrifice, even if it were offered by all 

^St. John, XIV, 21. 'Ps. CL, 1, 2. 

«ICor., X, 31. 



THE CHRISTIAN AT MASS. 213 

past, present, future, and even possible, creatures put 
together, could not equal the worth of the Sacrifice 
offered by Jesus Christ in the Mass. Not only 
that ; but no sacrifice can be of any value before 
God, except in virtue of the merits of Jesus Christ. 
His Heavenly Father has openly declared this great 
truth on the occasion of His Baptism and Trans- 
figuration, when He said of Him : " This is my 
beloved Son, in whom I am well pleased -/^^ as if 
He had said : ^' Thou alone, O Christ, pleasest Me 
in the highest, nay, infinite degree ; and none other 
can please Me, except through Thy merits and 
resemblance.'^ Hence, says St. John, ^' we all have 
received of His fulness, and grace for grace ; '^ ^ that 
is, all the graces, whichsoever they may be, from the 
first to the last, have come to us through Jesus 
Christ, and flow from the fulness of grace, by which 
He is acceptable to His Eternal Father. There is, 
therefore, nothing in the whole world that is so 
acceptable and precious before God as the Sacrifice 
of the Mass ; for, in it, Jesus Christ is offered to 
Him with all His merits. 

* St. Matthew, iii, 17. ^ j^ iq 



214 THE CHRISTIAN AT MASS. 

Ardent as has been the love for God in many 
men from the beginning of the world till now ; 
great as have been the merits of all creatures in 
heaven and on earth; astounding as has been the 
fortitude of millions of martyrs in enduring most 
excruciating torments and sacrificing their lives for 
the honor and glory of God ; many as have been 
the practices of virtues performed by the patriarchs, 
prophets, anchorites, and a host of other holy ser- 
vants of God ; and extraordinary as has been the 
number and excellence of the services of and praises 
from the Saints, those of the Blessed Virgin Mary 
included : yet all of them put together, and as many 
more as we may imagine, cannot equal the honor 
and praise that God receives from one single Mass. 
It is Jesus Christ who offers Himself to Him for 
us; and, through our union with the celebrating 
Priest, we join Him in the offering that He makes 
of Himself and of His infinite merits. It is thus 
that the Mass enables us to pay God our first debt ; 
namely, to offer an infinite honor to His infinite 
Majesty. But mind, we are not for all that dis- 
pensed from the obligation of offering to God all 
the honor that is in our^ power. Moreover, our 



THE CHRISTIAN AT MASS. 215 

honor to Him must come from us as His friends. 
To be His friends^ we must be in state of grace, 
and do what God commands us; for, says our 
Blessed Lord : " You are my friends, if you do the 
things that I command you/^ ^ 



TWENTY-FIFTH INSTRUCTION. 

Last Sunday, on entering upon the subject of the 
fruits of the Mass, we said that we have four enor- 
mous debts towards God ; namely, honor to His 
Divine Majesty; satisfaotion to His Divine Justice; 
gratitude to His Divine Liberality ; and dependence 
upon His Divine Bounty. Having admitted that 
by ourselves alone we are not able to pay these 
debts, we saw that we are enabled to pay them 
through the Mass assisted at with the proper dispo- 
sitions. 

We have already considered our first debt, that 
of honor, paid in the Mass by Jesus Christ for us 
and with us. In concluding, we remarked that, 
though He honors God for us, yet we are bound to 

^ St. John, XV, 14. 



216 THi: CHRISTIAN AT MASS. 

offer Him our own share of honor by being His 
friends, that is in state of grace, and observing His 
commandments. We shall now proceed with the 
subject, and ask onrselves the question : Can we say 
that we have always been God's friends? Can we 
truly say that we have always been in state of grace, 
and observed God's commandments? Alas, no! 
Therefore, instead of honoring God, we have dis- 
honored Him. It took but little effort to dishonor 
Him ; but it is exceedingly difficult, nay, impossi- 
ble for us alone, to appease His justice and offer 
Him adequate satisfaction. 

APPEASING god's JUSTICE. 

Because Absalom had killed his brother Ammon, 
David forba'de him to ever come into his presence. 
Had it not been for Joab's great influence and en- 
treaties, he w^ould never have been permitted to see 
again his father's face. Absalom's offence was cer- 
tainly grievous ; it was from a son to a father : yet, 
it was, after all, an offence from a man to a fellow- 
man. But as the commission of sin involves, nay, 
is an offence from a finite being to the infinite Being, 



THE CHRISTIAN AT MASS. 217 

from a creature to the Creator ; it calls for a pro- 
portionate reparation. But how can the sinner make 
it? All the virtues, merits and supplications of the 
Saints in heaven and on earth could not form an 
adequate compensation for even one single sin. The 
patriarchs and prophets were aware of this, and 
were, therefore, frequently warning the people not to 
offend God, and crying out to Him, saying : "Lord, 
send whom Thou wilt send,^^^ Moreover, they 
were daily offering propitiatory sacrifices, which God 
vouchsafed to accept, not on account of their intrinsic 
value, for they had none ; but because they were a 
figure of the real sacrifice that was to be offered on 
the cross; and, also, because they served to excite 
faith in the coming Redeemer. The Sacrifice pos- 
sessing the intrinsic power of reconciling men to 
God was reserved for the Christian era : it is the 
Mass. 

In compliance with the demand of the Lord Jesus 
Christ, who said : " This do, for a commemoration 
of Me;^^^ at the consecration of the Chalice in the 
Mass, the Priest speaks His words : '^ This is My 
Blood of the New Testament which shall be shed 

*• Exod., IV, 13. 2gt. Luke, xxii, 19 ; I Cor., xi, 24. 



218 THE CHRISTIAN AT MASS. 

for many unto remission of sins.'^^ No sooner are 
these words spoken by the Priest in the Mass, than 
the Blood of Jesus Christ is really in the Chalice. 
It is the same Blood of the same Divine Victim, of 
the same spotless Divine Lamb that was shed on the 
cross to reconcile men to God, to take away the sins 
of men. It is the offering of this Blood in the 
Mass that supplies our insufficiency to appease God. 
Hence, it is that the Mass is called a jjvopitiatory 
sacrifice. But mark, that when we say that it is 
propitiatory, we do not mean to say that it has the 
power of forgiving our sins. This power belongs 
to the Sacrament of Penance. What we mean, is 
that the Mass, assisted at with pure hearts, lively 
faith, and sincere sorrow for our past sins, obtains 
for us the dispositions necessary to the securing of 
God's pardon in the tribunal of penance. Thus it 
is that, through the Mass, ^' we obtain mercy, and 
find grace in seasonable aid.''^ The moment that 
we succeed in appeasing God, His mercy supersedes 
His justice, and His avenging hand is removed 
from over our heads. As but for the sacrifice of 
the cross, the world would still be lying under the 

^St. Matthew, xxvi, 28. ^^jgi^^., iv, 16. 



THE CHKISTIAN AT MASS. 219 

ban of reprobation ; so, but for the continual com- 
memoration and renewal of that same sacrifice, 
namely, the Mass, the world would before now 
have sunk under the enormous weight of its blas- 
phemies, frauds, injustices, treacheries, revenges, 
immoralities and scandals. 

THE MASS BENEFICIAL TO THE ABSENT, LIVING 
OR DEAD. 

But the Mass obtains God's mercy not only for 
those present at it, but also for the absent, whether 
living or dead. In one of his dialogues, St. Gre- 
gory the Great illustrates this consoling truth with 
the following incident : ^^A man, who had fallen 
victim of a conspiracy, was thrown into prison, and 
for long time kept therein in fetters. All the 
inquiries about him having proved vain ; his wife 
thought him dead, and, hence, caused weekly Masses 
to be offered for his soul. Now, it happened that 
every time that Mass was being said for him, his 
prison-door opened and his fetters fell off from him. 
He greatly wondered at the strange occurrence, and 
could not aceount for it ; but, after he was set free, 



220 THE CHRISTIAN AT MASS. 

and had returned home, he learned from his wife 
that the wonderful happenings had taken phice on 
the days and at the hour in which Mass was being 
said for him/' From this incident, the Holy 
Pontiff draws the conclusion that if the Mass 
offered for that man was beneficial to his body, 
though absent from its celebration ; the Mass is 
much more beneficial to the soul of the Christian 
who properly assists at it. To this we shall add : 
if the Mass did good to that man who was fettered 
in a prison; it will also benefit the living and the 
dead for whom we offer it, for the Church teaches 
that the Mass is a propitiatory sacrifice for the living 
and the dead} True ; the souls in Purgatory are 
no longer in state of meriting, and cannot, therefore, 
apply to themselves the merits of Jesus Christ ; but, 
through a merciful disposition of God, they can 
receive the application of Christ's merits through 
us, by our offering the Sacrifice of the Mass with 
the intention of helping them out of their sufferings. 
In many cases, the Mass is the only means to do 
them good ; for, whether good works done in state 
of mortal sin can be of any benefit to souls in 

^ Trident. Sess. 22 de Sacrif. Missae can. 2 et 3. 



THE CHRISTIAN AT MASS. 221 

Purgatory, when offered to God for them ; I have 
no authority for saying that they can. It appears, 
that, to be beneficial to them, good works should be 
first beneficial to the offerer. But the Mass, though 
caused to be offered by one who is in state of mortal 
sin, and, therefore, in enmity with God, will reach 
and benefit the souls or soul for whom it is offered. 
The reason for it is that, in tUe Sacrifice of the 
Mass, God does not consider the unworthiness of 
the offerer, but only the merit of the victim, namely, 
Jesus Christ. Hence, by having a Mass said for 
the souls in Purgatory, or for any dead or living 
person, we are sure to reach them, and benefit them. 

SATISFYING GOD^S JUSTICE. 

But ouj debt to God is not only to appease Him, 
but also to give Him full satisfaction for the offences 
done to Him. We owe Him reparation for having 
disregarded Him, and acted in opposition to His 
will. Hence, His Justice intimates to each one of 
us : ^' Pay what thou owest.'^ ^ Therefore^ after 
having appeased God's anger and secured His par- 

^ St. Matthew, xviir, 28. 



222 THE CHRISTIAN AT MASS. 

dou, we are yet boiiiKl to atone lor our sins : " Pay 
what thou owest.'' In sin there are two evils: one 
is the stain made on the soul ; the other is the pun- 
ishment tliat it entails. The Christian knows that 
through the Sacrament of Penance properly received, 
the stain of sin is washed out from the soul, and the 
eternal punishment is entirely forgiven ; but, ordi- 
narily, there yet remains a temporal punishment to 
be undergone either in this or in the next life. 
Holy Scriptures confirm and illustrate this great 
truth with telling examples. Let that of David 
answer for all. Because he had confessed his sin, 
the prophet Nathan assured him that the Lord had 
taken it away, and he would not die ; but his child 
would die ; and the sword, namely, temporal afflic- 
tions, would never depart from his house.^ In fact, 
afflictions followed him to his grave, though he 
implored God's mercy day and night, and served 
Him most faithfully during the remainder of his life. 
This would also be our condition, if left to our- 
selves ; for we would remain perpetual debtors of 
God. Even if we should atone for our sins, as 
we are strictly bound, by bearing our trials in a 

MI Kings, XII, 10, 13, 14. 



THE CHRISTIAN AT MASS. 223 

Christian spirit^ — mortifying our passions, and 
abounding in works of charity, we should yet be 
far from paying God our full debt of satisfaction. 
But well for us is it that in the Mass Jesus Christ 
places at our disposal the capital of His infinite 
merits wherewith to pay God our full debt of satis- 
faction. The Mass, then, is to us like a letter of 
credit from Jesus Christ, with which we can draw 
from the treasure of His Passion and Death, and 
pay God. Therefore it is that, while by the Sacri- 
fice of the cross Jesus Christ has laid up an infinite 
treasure for us ; by the Sacrifice of the Mass He 
dispenses it to us. The Christian who understands 
well this point of doctrine, cannot fail to hear Mass 
properly, and secure its rich fruits. 



TWENTY-SIXTH INSTRUCTION. 

Last Sunday, we considered our second enormous 
debt to God, namely, that of satisfaction to His 
Divine Justice for having dishonored Him, and, 
therefore, offended Him by the commission of sin. 
You will remember that the debt of satisfaction 



224 THE CHRISTIAN AT MASS. 

hears two obligations: one is to appease God ; the 
other is to atone for the offence done to Him. We 
saw that, by ourselves, we are not able to fully com- 
ply with either; and that our insufficiency is sup- 
plied by Jesus Christ in the Sacrifice of the Mass. 
We proved and illustrated this great truth with 
telling examples. In speaking first of our debt of 
appeasing the Justice of God, we said that, in the 
Mass, Jesus Christ appeases Him for us and with 
us by offering anew His most precious Blood to Him ; 
for which reason the Mass is called a propitiatory 
sacrifice : not, however, in the sense that it forgives 
our sins, but inasmuch as it obtains for us the dispo- 
sitions necessary for the securing of God's pardon in 
the tribunal of Penance, namely, through the Sacra- 
mental confession. 

We said, moreover, that the Mass gains God's 
mercy not only for those present ; but, also, for the 
absent, whether living or dead, for whom it is 
offered. We remarked that, in many cases, the 
Mass is the only means to help them ; for, when 
good works are done while in the state of mortal 
sin, they are dead works, and, therefore, cannot 
benefit others : whereas the Mass, though caused to 



THE CHRISTIAN AT MASS. 225 

be offered by a person in state of mortal sin^ will 
reach and benefit those for whom it is offered ; 
because, in the Mass, God does not consider the 
unworthiness of the offerer ; but only the merit of 
the victim, namely, Jesus Christ. 

From the obligation of appeasing God^s Justice, 
we passed to that of giving Him full satisfaction by 
atoning for our sins already forgiven through the 
Sacrament of Penance. In reference to this, we 
said that even if we did all in our power to atone 
for them, as we are strictly bound, we would yet be 
far from being able to offer to God full satisfaction, 
and would, therefore, remain His perpetual debtors. 
Here, we pointed out the Mass as the sure means that 
enables us to pay God our full debt of satisfaction ; 
for, in the Mass, Jesus Christ places at our disposal 
the capital of His infinite merits ; since, by the 
Sacrifice of the Mass, He dispenses to us the infinite 
treasure that He has laid up for us by the Sacrifice 
of the cross. 

To-day, we shall consider our third enormous 
debt to God, namely, that of gratitude for the 
signal benefits we have received from His Divine 
Liberality. 
15 



226 THE CHRISTIAN AT MASS. 

god's LIBERALITY. 

God's liberality appears manifest in the benefits 
that He has lavished on us, both in the order of 
nature and grace. Who can enumerate them, and 
fully understand their extent and value? It is God 
that has created the world ; — vested it with the 
power of producing all sorts of fruits for our sub- 
sistence and comfort, — made it beautiful to charm 
our eyes, and impress us w^ith our excellence over all 
other creatures, and w ith the infinite perfections of 
the Creator. It is God that, with His infinite 
power, wisdom and love, has sha{)ed our body into 
the wonderful structure that it is. It is He that 
has created and infused into our body the soul that 
animates us, and created it in His ow^n image and 
likeness, and, therefore, endowed it with the spiritual 
powers of memory, understanding and free will. 
It is God who, having made us the noblest of crea- 
tures, has honored us with the company of one of 
His heavenly spirits, an Angel, to protect us, assist 
us, counsel and guide us on the way to the end for 
which He has made us. Finally, it is God who has 
ordained that all the lower creatures should serve us. 



THE CHEISTIAN AT MASS. 227 

As to the benefits in the order of grace^ they excel 
those of nature just as heaven excels the earth. It 
is God who has called us to the supernatural light of 
Faith^ and destined us to the supernatural life of 
heavenly glory. It is He who to this effect, has 
given us His only Begotten Son to repair the ruin 
brought on mankind by the sin of our first parents, 
and to reinstate men in their original dignity. It is, 
therefore, for us that He came upon earth, — took 
human nature upon Himself, and, thereby, honored 
it above all other created things. It is through Him, 
that God has replaced virtue on the pedestal of honor, 
restored the right of merit, and reopened the way to 
everlasting happiness. And because, on account of 
the first sin committed in the garden of Eden, we 
were born estranged from God and His enemies, 
and doomed to eternal perdition. His Divine Son, 
our Lord Jesus Christ, has reconciled us to Him by 
humbling Himself to the lowly condition of ser- 
vant, laboring, suffering and dying the ignominious 
death of the cross. And more, -in order that we 
might partake of the merits of His humiliations, 
labors, sufferings and death : He founded the 
Church, created a nobler priesthood, and instituted 



228 THE CHRISTIAN AT MASS. 

the Sacraments, to supply us with the means to live 
up to the exalted dignity of adopted children of 
God, and, thus, deserve the attainment of the 
heavenly inheritance. The climax of God's benefits 
to us, however, is that of having given us the Holy 
Eucharist as a Sacrifice and a Sacrament; that, 
through the Holy Eucharist as a Sacrifice, we might 
have the application of the infinite merits of His 
Divine Son, which He laid up for us by the Sacri- 
fice of the cross ; and through the Holy Eucharist 
as a Sacrament, we might receive His Divine 
Son, our Saviour Jesus Christ, by receiving His 
Body and Blood, to be the food of our souls. 
For it is the means of ineffable union between 
us and Him, Him and us; and, thereby, the 
pledge of eternal life. 

Now that we have seen the glowing outline of 
God's benefits to us, we should ask ourselves : Have 
we been grateful to Him ? Have we lived for 
Him ? Have we devoted our hearts to serving 
Him? Have wevsought His divine pleasure in the 
use of the senses of our body, — of the faculties of 
our soul, and of our temporal goods? The answer 
will show our ingratitude. 



THE CHRISTIAN AT MASS. 229 

What is ingratitude ? Let us hear it from reason 
alone. A pagan poet^ if I err not, Horace, said 
that '' it is wrong to do any service to the ungrate- 
ful.^^ Another, called Ausonius, said that ^' the 
earth cannot produce any thing worse than an 
ungrateful man.^^ Hence the old saying : " if you 
call a man ungrateful, you say every thing against 
him.^^ These testimonies prove that the world has 
nothing but contempt for the ungrateful. This fact 
shows that the world demands that man should 
acknowledge and show himself thankful for benefits 
received from his fellow-man. 

But, if gratitude is demanded of man as man for 
benefits received from his fellow-man, what must be 
the gratitude required of a Christian for benefits re- 
ceived from God ? The instructed Christian knows 
that, as a proximate preparation for the essential 
part of the Sacrifice of the Mass, the Consecration, 
the people present at it join the Priest in the Intro- 
duction to it, called the Preface. The Priest, first, 
wishes the Lord to be with them, saying : Dominus 
vobiscam; then, he invites them to lift up their 
hearts, saying: Sursum corda; afterwards, he calls 
upon them to be united with him in giving thanks 



230 THE CHRISTIAN AT MASS. 

to the Lord God, saying: Gratkis agamus Domino 
Deo nostro. To idl of which, the people present 
answer through their representative, namely, the 
choir, or the server of the Mass, saying : '^ May the 
Lord be also with thee; — we have our hearts lifted 
up to the Lord ; — it is meet and just that we should 
give thanks to Him/^ Being thus united to the 
Priest, he continues and says : "It is truly meet and 
just, right and available to salvation, that we should 
always, and in all places, give thanks to Thee, O 
holy Lord, Father Almighty, eternal God." Then 
follows the specification of the principal benefits for 
which we feel grateful, and offer our thanks. But, 
as they are various and too numerous to be recounted 
in one Preface, so they are recounted in as many 
different Prefaces as are the principal benefits 
recorded by the Mysteries celebrated during the 
principal festivals of the year. 

By this profession. Christians are not done with 
their obligation to God; l)ut they only make a 
solemn and public manifestation of the gratitude 
which they are expected to profess during tlieir life- 
time. Now, to be real and sincere, our gratitude to 
God must have its expression in constantly remem- 



THE CHRISTIAN AT MASS. 231 

bering His benefits ; in unremittingly loving Him 
as our Benefactor ; in earnestly endeavoring to serve 
Him ; and in never ceasing to praise Him and thank 
Him. The first test of gratitude is then a clear re- 
membrance of the benefits received. The benefac- 
tor has the right to know that his benefit is kindly 
remembered and appreciated. To fail to show that 
we recognize this right in him^ is a sign of ingrati- 
tude on our part. 

Would to God^ that fewer Christians were guilty 
of it ; but^ alas ! there are many who scarcely ever 
give a thought to the signal benefits they have re- 
ceived from God. They treat them as if they were 
worth nothing. They are so taken up with the 
passing things of this world, that the things of God 
seem trifles. 

But our concern is not to inquire or know whether 
others are complying w^ith their obligation of grati- 
tude, but whether we have fulfilled it. If we have 
neglected it, and are, therefore, guilty of the crime 
of ingratitude, we should, first of all, repent for it; 
then firmly resolve not to let a day pass without 
recalling God's benefits to mind, and offering Him 
our sincere thanks. 



232 



THK CHRISTIAN AT MASS. 



The soooiul t(\st of gratitude is love for the l)ene- 
factor. But how are we to kindle the fire of love 
ill our hearts for God a;^ our benefactor? By the 
frequent and earnest remembrance of His benefits. 
As l)y holding up a piece of looking glass to the 
sun, its rays so centre on it, that they gradually 
develop heat, so the benefits of God earnestly 
brought to mind, and as earnestly considered, will 
produce within our hearts the fervor of charity and 
the heavenly fire of love. To render this considera- 
tion more effective, we ought to bear in mind our 
unworthiness for receiving God's benefits, and then 
the eminent condescension of God in conferring them 
upon us, though unworthy and ungrateful. In fact, 
what are we but creatures made out of nothing ; 
having nothing of our own. We are blind in mind 
and perverted in heart ; children of wrath, we 
deserve death. And what is God, but infinite per- 
fection, the eternal, holy, immense, omnipotent, im- 
mutable, wise, omniscient and loving Being, by 
whom all things exist, are preserved and governed ; 
compared to Whom all creatures in the universe are 
but an imperceptible jot. This consideration estab- 
lishes God's generosity towards us, and forcibly 



THE CHRISTIAN AT MASS. 233 

impresses upon our minds the fact that God has 
conferred His immense benefits upon us^ who are 
nothing more than insignificant, unworthy and un- 
grateful creatures. 

The third test of gratitude is an earnest endeavor 
to serve God. By creation, we belong to Him ; 
for we are His handiwork, — are made by Him in 
His own image and likeness, and placed by Him 
in this world for the sole purpose of serving Him. 
As the work of His hands, He has an absolute 
dominion over us; and, therefore. He has a far 
greater right over us than a master over his servant. 
Hence, God has an indisputable right to our constant 
service. As the image and likeness of God, we are 
bound to be subject to Him and serve Him, that we 
may be faithful copies of the divine prototype. 
Wherefore, our Blessed Lord warns His disciples, 
saying : ^^ Be ye perfect, as also your Heavenly 
Father is perfect.^^^ But, even if we were not made 
to God's image and likeness, we would still be bound 
to serve Him, for such is the end for which we were 
created. We are bound to serve God just as our 
body is to serve the soul, animals are to serve man, 

^St. Matthew, V, 48. 



234 THE CHRISTIAN AT MASS. 

and tools the mechanic. Xow, to serve God is to 
know llini, fear Him, love Him, honor Him, praise 
Him, obey His commandments, and do all things to 
His glorv. This is the i)nrp()se for which we were 
created, and exist upon earth. We were not made, 
and placed in this world, to eat and drink, or to 
seek riches, honor and pleasures ; for such things 
are passing, and unworthy of us. We were made, 
and placed in this world, to know and love God — 
the supreme good, and to keep His commandments 
during our short stay here below, that we may 
deserve the eternal bliss, which consists in seeing 
God face to face, and enjoy His everlasting happi- 
ness. Therefore, if we consider ourselves as God's 
w^ork and image, we are led to infer that we are 
necessarily bound to serve God, and that this, and 
none other, is the object of our existence in this 
world. 

The fourth test of gratitude is earnestness in 
praising and thanking God for the benefits we have 
received from Him. We must profess our gratitude 
to Him by cherishing Him in our minds and hearts, 
and with our lips. We must thank Him by using 
His benefits in the way that pleases Him. Even in 



THE CHRISTIAN AT MASS. 235 

danger we must praise God. A good way to praise 
Him is for men to take off' their hat and for women to 
bow their head in passing a Church, and, to assume 
a reverent posture at Mass, and Vespers, and while 
preparing for Confession and Communion. Like- 
wise, a good way to thank God is to imitate His liber- 
ality by practicing works of charity towards the needy. 
Now, that we have seen the manner of paying 
our debt of gratitude to God, can we say we have 
always endeavored to pay it ; or must we not 
acknowledge that we have been ungrateful ? None 
can be sufficiently grateful ; but none need despair 
of the continuation of His liberality ; for, in the 
Sacrifice of the Mass, Jesus Christ supplies our 
insufficiency and neglect. In fact, says St. Ireneus, 
^^the Sacrifice of the Mass was precisely instituted 
by Jesus Christ, that we might not be ungrateful.^ 
In the Incarnation, the Eternal Father offered His 
Only Begotten Son but once to us ; whereas, by the 
Sacrifice of the Mass we offer His only Son to Him 
as often as we properly assist at it. We, then, make 
superabundant returns to God for His benefits to 
us ; for, by the Mass, we offer to Him the true Body 

^ L. 4. contra hseres. c. 32. 



280 



Tin: ( iruTsTiAN at mass. 



and Jjlood of Jesus Christ, which far excel His 
benefits to ns. These thintrs onlv need to be 
remembered to induce the Christian to assist at Mass 
reguhirly on Sundays and Holidays of obligation, 
and fr((|uently on week days. 



TWENTY-SEVENTH INSTRUCTION. 

In last Sunday's Instruction, we hnve considered 
our third enormous debt to God, namely that of 
gratitude for the sij>;nal benefits we liave received 
from His Divine Liberality. 

To establish God's generosity towards us, we 
showed that it is He that has made us, and honored 
us with excellence over all other creatures in the 
order of nature; and that, in the order of grace, it 
is He that has rendered us His adopted children, 
made us partakers of the means of sanctification and 
salvation, and given us the right to the heavenly 
inheritance. To these immense benefits conferred 
upon us, we added another, which we qualified the 
climax of all ; namely, that of having given us the 
Holy Eucharist as a Sacrifice and a Sacrament: 



THE CHEISTIAN AT MASS. 



237 



that, through the Holy Eucharist as a Sacrifice, we 
might receive the application of the infinite merits 
of His Divine Son, our Lord Jesus Christ which 
He laid up for us by His sacrifice on the cross. 
And that through the Holy Eucharist as a Sacra- 
ment, we might receive Jesus Christ Himself by 
receiving His Body and Blood as food of our souls 
— the means of ineflPable union between us and Him, 
Him and us, and, thereby, the pledge of eternal life. 
With these benefits of God before us, we asked 
ourselves whether we had been grateful by using 
them as means of and motives for loving Him, and 
serving Him. We admitted that we had not, and 
were, therefore, guilty of the basest ingratitude to 
Him. Here, we quoted the testimony of pagan 
writers to show that reason brands ingratitude as 
contemptible. From this fact, we argued that, if 
gratitude is demanded of man as man for benefits 
received from his fellow men ; it must by far greater 
motive, be required of a Christian for benefits 
received from God. At this juncture, we described 
the people and the Priest united in solemn and 
public manifestation of their gratitude to God as a 
proximate preparation for the essential part of the 



238 THE CHRISTIAN AT MASS. 

Sacrifice of the Mass, nainoly, the CoDsec ration. 
We said that this manifestation, which is made by 
the recitation or singing of the Preface, expresses 
our gratitude as abiding within our hearts through 
our constant remembrance of God's benefits, our 
unremitted love for Him as our Benefactor, and our 
earnest endeavor to serve Him, praise Him and 
thank Him. 

We, then, dwelt upon these four tests of true and 
sincere gratitude, and pointed them out as the practi- 
cal manner of paying this debt to God. From this 
we passed to ask ourselves whether we had endeav- 
ored to make use of it, or had been all along un- 
grateful. Our conclusion was that none can be 
sufficiently grateful to God, but none need despair 
of the continuation of His liberality ; for, in the 
Sacrifice of the Mass, Jesus Christ supplies our in- 
sufficiency. In support of this consoling truth, we 
quoted St. Ireneus as saying that ^^ the Sacrifice of 
the Mass was precisely instituted by Jesus Christ 
that we might not be ungrateful.'^ In fact, we re- 
marked, in the Mass we offer to God His Only Be- 
gotten Son every time we properly assist at it, while 
He offered Him to us but once, namely, in the In- 



THE CHRISTIAN AT MASS. 239 

carnation. Therefore^ through the Mass, we make 
superabundant returns to God for His benefits to us; 
and, on this account, we should hail the coming of 
Sundays and Holidays of obligation, as the days set 
apart for the hearing of the Mass. 

To-day, we shall consider our fourth enormous 
debt to God, namely, our dependence upon His 
Divine Bounty for the receiving of the graces that 
are necessary to us. 

DEBT OF DEPENDENCE UPON GOD's BOUNTY. 

While on earth, man has many needs. To these 
he is unable to provide by himself. His wants are 
partly temporal and partly spiritual. The temporal 
are peace, health, success in business, the necessaries 
and comforts of life. The spiritual may be reduced 
to one, namely, to the grace of God as an interior 
help to the soul. As this is the most important, so 
we shall confine ourselves to it, and say, at the very 
outset, that, for the obtaining of it, the Christian is 
entirely dependent upon the Bounty of God. 

Its absolute necessity appears from what it is. It 
is the help necessary to the mind to think of, — 



240 THE CHRISTIAN AT MASS. 

necessary to the heart to love, and necessary to the 
will to pursue the things required for self-sanctifica- 
tion ; and is, moreover, the means necessary to the 
soul for its direction and protection. It stands to 
reason, that it is impossible to love a thing without 
having, beforehand, an idea of it ; and that it is 
equally impossible to will a thing without first loving 
it. Accordingly, the Christian needs the grace of 
light to his mind to conceive good, pious and whole- 
some thoughts : he needs the grace of fervor to his 
heart to earnestly dwell upon them ; and he needs 
the grace of determination to his will to either do, 
or conform to the things that are in his nnnd and 
heart. But it is not enough to have good thoughts 
only now and then ; because the mind is easily di- 
verted by the senses to earthly things. It, there- 
fore, follows that if the mind is not constantly 
helped, it finds it difficult to dwell upon good 
thoughts ; — it soon feels distaste for them, nay, it 
parts with them. Hence, the mind needs a help to 
strengthen it, and to arouse its imagination till the 
heart is moved to cherish the thoughts, and the will 
is prompted to act accordingly. With this help, it 
is easy to despise earthly things ; it is easy to yearn 



THE CHRISTIAN AT MASS. 241 

after the heavenly, and to do heroic acts of virtue. 
Just as those who constantly think of earthly things, 
such as honors, riches and pleasures, and look upon 
them as good and attractive, cannot help loving 
them and pursuing them ; so, they who frequently 
think over spiritual things, and ponder over their 
excellence, cannot but love them, and endeavor to 
possess them at the cost of any sacrifice. It appears 
from this, how important, nay, necessary it is to 
obtain the grace of God as a light to the mind to 
have good thoughts,— as a fervor to the heart to 
desire good things, and as a spur to the will to do 
the works of virtue suggested by the mind and 
yearned by the heart. Upon this depends every 
advancement in spiritual life, holiness and perfection. 
But, as there are obstacles which may prevent or 
delay the pursuit of the things necessary to true 
Christian life, so the Christian also needs the grace of 
direction. Man's thoughts, desires and will, may be 
good ; but exterior things which are not in his power 
to control, may prevent him from acting accordingly. 
He, therefore, needs the special help of God, which 
I call direction. In fact, the Holy Ghost warns 
every man of its necessity, by saying through the 
16 



^4i THE CHRISTFAN AT MASS. 

j)n)|)h('t JcTemias : ^^ I know, O Fiord, that the way 
of man is not his: neither is it in a man to walk, 
and to direct liis steps.'^ ^ By this, the prophet meant 
to say: ^^ I am aware, O Lord, that man is blind 
and weak, and beset by varions enemies ; and, there- 
fore, withont Thy aid, he camiot walk on the way 
which Thou hast |)ointed out to him, namely, that 
which leadeth to upright and holy life." It is, 
then, evident t4iat, while God's help is necessary to 
the mind to conceive good thoughts, and to the heart 
to cherish them ; it is even more necessary to the 
will that it may act accordingly, for it is more diffi- 
cult to practice than to think and desire. In reality, 
without God's extra help to the will, man would 
only be too apt to do according to the old saying : 
" I see what is best, and approve of it ; but I follow 
what is worse.'' In this, we see how true are the 
words of the Holy Ghost : ^^ the heart of man dis- 
poseth his way, but the Lord must direct his steps.'^^ 
It, therefore, follows, that this special help of God 
is necessary to man's will for three things: 1st. To 
remove the obstacles that are in his way ; 2nd. To 
offer him favorable opportunities to act ; 3rd. To 

^ X, 23. * Prov., XVJ, 9. 



THE CHEISTIAN AT MASS. 



243 



guide him with good inspirations. Let us illustrate 
this point : a young man feels called to the priest- 
hood ; a young woman to a religious order ; a per- 
son is impelled to do some great act of charity ; but 
there are obstacles in the way to the accomplishment 
of their wishes, which they are unable to remove. 
What then ? They need the special help of God to 
direct their steps, namely, to dispose things so that 
the obstacles may be removed, favorable opportuni- 
ties offered, good advice given them through prudent 
men, and thus the way made clear for them to accom- 
plish their good intentions. In moments of crisis like 
this, how much do we owe to the Guardian Angels? 
These considerations show the necessity of another 
grace, namely, that of God's protection. We know 
that it is easier to commence well than to persevere. 
But, as we also know that Jesus Christ has said : " He 
that shall persevere to the end, he shall be saved ; ^' ^ 
so God's protection is as necessary against not perse- 
vering as against not being saved. 

We, then, need God's protection not to fall into 
sin, specially mortal ; not to resist His inspirations ; 
not to break our good resolutions ; not to be pre- 



^ St. Matthew, xxiv, 13. 



244 THE CHRISTIAN AT MASS. 

vented from carrying them out ; and to escape any 
other danger of this life. It appears from this, 
that \vc need God's protection to check the power 
of the devil, and not permit him to tempt us above 
our strengths; for we read in holy Job that *^ there 
is no power upon earth that can be compared with 
him : '^ ^ so much so that if he were i)ermitted to use 
all his power and artifices, he could easily pervert 
the whole w^orld, nay, even all the just. Moreover, 
we need God's protection against all the occasions of 
sin that may proceed from the devil, or the world, 
or the flesh ; and into which God foresees that we 
would fall through our neglect, or imprudence, or 
frailty. Finally, we need God's protection to shield 
our bodies from harm, and our property from dam- 
age, through causes independent of us. 

With all these wants, on the one hand and with 
our slothfulness for good and propensity to evil ; in 
foce of powerful enemies, on the other hand, we 
cannot but realize that we are absolutely dependent 
upon the Bounty of God. Therefore we stand in 
constant need of His assistance to live for Him, 
sanctify ourselves, and save our souls. But how 

1 xLi, 24. 



THE CHRISTIAN AT MASS. 



245 



are we to obtain this necessary benefit from God ? 
Our Blessed Lord teaches us to ask of Him all that 
we need, and ask it in His name ; and He will give 
it to us.^ Yet, what will become of us, if, on 
account of our un worthiness. He will not hear our 
prayers, though we need His help? The Sacrifice 
of the Mass is the infallible means to secure it. It 
is related of Alphonsus of AlbuGherche^ famous in 
the annals of Portugal for his victories in India, 
that, upon finding himself and his army in immi- 
nent danger of shipwreck from a violent storm, by a 
happy thought, he took in his arms a little innocent 
child which was aboard of the vessel, and, holding it 
up towards heaven, said this prayer : '' O Lord, for the 
sake of this innocent child, spare us wretched sin- 
ners !^^ The pleading was no sooner made than it 
was heard ; for, suddenly, the sea became calm, and 
thus, fear was changed into joy. While upon earth, 
our life is tossed about by the stormy waves of 
temptations, trials and wants ; but good for us that 
in the Sacrifice of the Mass we have Jesus Christ, 
the innocent Son of God, who makes our prayers 
His own, — presents them to Him together with the 

^ St. John, XVI, 23. 



246 THE CHRISTIAN AT MASS. 

merits of His Passion and Death, — shows Him the 
sacred wounds of His hands, feet and side, that He 
received for the love of ns, and, thereby, '^ maketh 
intercession for us.^' ^ Therefore, while it remains 
true that we are unworthy of being heard by God; 
it is certain that Jesus Christ is heard for us, for 
He said: ^^All power is given to me in heaven 
and in earth ; '^ ^ and for this reason, St. John says : 
^* if any man sin, we have an advocate with the 
Father, Jesus Christ the just.'^^ 

Now that we have considered the principal fruits 
of the Holy Sacrifice of the Mass, we should hold 
them in the highest estimation, and earnestly endea- 
vor to secure them. They are treasures of infinite 
value placed at our disposal wherewith to pay our 
enormous debts to God, enrich and save our souls. 



TWENTY-EIGHTH INSTRUCTION. 

The considerations that we have made from Sun- 
day to Sunday, have convinced us that the Sacrifice 
of the Mass is really an inexhaustible mine of 

* Kom., VIII, 34. ^I Ep., ii, 1. 

'St. Matthew, xxviii, 18. 



THE CHRISTIAN AT MASS. 247 

divine treasures ; all revealing the immense love of 
Jesus Christ for us, and all intended to enrich our 
souls. But^ if the Sacrifice of the Mass is the rich 
mine that it is^ and we have been, from childhood, 
close to it every Sunday and Holiday of obligation, 
and frequently on week days ; can w^e say that we 
have all along worked it, and, therefore, excavated 
therefrom the divine gold necessary to make us 
rich in virtue and holiness here upon earth, and to 
purchase the yearned comforts of heaven ? Let us 
offer thanks to God for the spiritual wealth that 
the Sacrifice of the Mass has so far yielded to our 
efforts ; but let us endeavor to make it produce more. 
To secure a greater production from the Mass, it 
is necessary to observe a steady, practical system. 
This is what is now presented to you as the subject 
of this Instruction. 

PRACTICAL MANNER OF HEARING MASS. 

It is related that, one day, during his novitiate, 
St. Bernard asked himself the question : '' Bernard, 
for what didst thou come here?^' ^^ To study,^^ 
answered he. " Study, then, Bernard," he con- 
cluded. Even so, in starting for Church, the Chris- 



248 THE CHRISTIAN AT MASS. 

tian would do well if in earnestness he asked 
himself: "For what am I goin^:; to Church?" 
With the knowledge that he has of what the Mass 
is, his answer cannot be hut this : " I am going to 
Church not only to l)e present there, but to take a 
most important and active part in the greatest act of 
Christian Religion, and to draw from it as much of 
its immense treasures as I can for the purpose of 
enriching my soul/' 

In fact, the instructed Christian knows that, while 
at Mass, a panorama of superhuman grandeur lies 
before the eyes of his soul ; namely, that of the dif- 
ferent stages of the Passion of the Divine Redeemer 
as have taken place on Mount Calvary, and are 
mystically reproduced on the Altar. That, together 
with it, he is reminded of the Redeemer's other 
marks of love that He manifested to all men through 
the subsequent mysteries, namely, from that of His 
glorious Resurrection, to those of His holding the 
place of honor in the kingdom of heaven ; of His 
wielding the power of dispenser of the seats of 
heavenly glory ; and of His assisting His Church 
upon earth, and all those who believe in Him, and 
follow Him through the observance of His com- 



THE CHEISTIAN AT MASS. 249 

mandments. The instructed Christian, therefore, 



knows that, by assisting at Mass, he is close to im- 
mense spiritual riches — all lying open before him 
that he may help himself to them. He knows that 
they are necessary to him ; so necessary, that, with- 
out them, he would not have wherewith to pay his 
enormous indebtedness to God, — to please Him here, 
and deserve His heavenly inheritance hereafter. The 
instructed Christian also knows that, but for the 
Mass, he might not be able to do any good to his 
relatives, friends and benefactors, whether living or 
dead. 

DISPOSITIONS FOR THE FRUITFUL HEARING 
OF THE MASS. 

With these considerations mastering the attention 
of his mind, the Christian should in all earnestness 
supply himself with the implements required for the 
spiritual mining; he should, namely, fit himself for 
the hearing of, and deriving the wanted precious 
fruits from the Mass. There are, therefore, certain 
dispositions concerning his body, and others concern- 
ing his soul, which the Christian is required to ob- 
serve before, during, and after Mass. 



250 



THE CHRISTIAN AT MASS. 



As to the dispositions of his b(xiy, the Christian 
slioultl avoid every excitement of his senses; other- 
wise his mind and heart will not be equal to their 
spiritual work. The instructed Christian knows 
that before his Mass, or the two Masses, and even 
the three Masses at Christmas, the Priest eats and 
drinks nothing, principally because he has to con- 
summate the Holy Sacrifice through Holy Commu- 
nion, and also because of the reverence due to the 
Blessed Sacrament. But now, as the people present 
are the co-offerers with the Priest of the same Sacri- 
fice; so it seems but proper that they should limit 
themselves to a light meal before Mass. 

So, likewise, care should be taken not to go to 
Church dressed in a manner or style above one's 
station in life, or only proper for a social gathering, 
and, therefore, improper for the Church where the 
Mysteries of Calvary are celebrated. In the his- 
tory of the Exaltation of the Holy Cross, it is 
related that, in the year ()29, Heraclius, emperor of 
Constantinople, took back to Jerusalem the true 
cross which he had rescued from the infidels' jkks- 
session, and that he carried it on his own shoulders 
as far as the gate of the city ; but at this place, an 



THE CHRISTIAN AT MASS. 251 

invisible force prevented him from moving on any 
further. The patriarch Zachary, who was by his 
side, unravelled the strange cause of it to the em- 
peror, saying : ^' It is not thus that Christ carried 
the cross : you are wearing your gaudy imperial 
robes ; but Christ was poorly clad : you have on 
your head a rich diadem ; but Christ had on His a 
crown of thorns : you walk with shoes on ; but 
Christ walked barefooted. ^^ Upon hearing this, 
the emperor laid aside his purple and precious 
crown, — put on mean clothes, and, barefooted, 
started with the cross without hindrance. This 
incident carries its lesson with it. 

While in Church, the body should assume a pos- 
ture exhibiting reverence and adoration. Good care 
should also be taken to refrain from talking, gazing 
around, or, in any way, disturbing the fellow wor- 
shippers. 

After Mass, two extremes should be avoided, 
namely, the spending of a considerable part of the 
day in idleness, and the indulging in such recrea- 
tions as are inconsistent with Christian piety, and 
contrary to the spirit of the law, which is to keep 
holy the day of the Lord. 



252 THE CHRISTIAN AT MASS. 

As to the dispositions of the soul; the Christian 
should turn to good use his mind, heart and will. 
We can well imagine what men think and hope 
when they leave home and go to work in a gold 
mine. Christians should imitate their earnest 
thoughts and desires, when preparing for Church, 
and going to it. As what prompts men to work in 
a gold mine, is the hope and desire to secure enough 
of that precious metal to provide for their temporal 
wants and comforts ; so, in going to Churcli for Mass, 
Christians should hope and desire to secure the gold 
of God's grace in order to love Him and serve Him 
in this world, and be happy with Him in the next. 

If any one, however, were so unfortunate as to be 
in state of mortal sin, his thoughts should turn on 
his own wretched condition before God, his desire 
should be to hear Mass as an earnest appeal to God 
for the grace of sorrow for his sins. And his will 
should be directed to securing God's mercy and par- 
don through a good confession in the tribunal of 
Penance, followed by a true conversion from his 
evil ways. 

While present at Mass, Christians should waste 
no time, but should, like gold miners, use all their 



THE CHEISTIAN AT MASS. 253 

energies to secure the coveted treasures ; for the 
time of Mass is the most propitious for that, 
provided it be seconded by earnest cooperation. 
For this, the Christian must summon the service of 
his mind, heart and will. He must, then, first of 
all, think and believe that he is before the Altar as 
an unfaithful steward who has wasted his lord^s 
goods — as a servant who owes his master an enor- 
mous debt, which by himself alone, he is unable to 
pay, and, yet, he is required to pay it in full, or 
receive a most severe punishment. After being in 
possession of these wholesome sentiments, the Chris- 
tian should resolve, and see to the carrying out of 
his resolutions, to offer to God as much as he can 
towards paying Him what he owes Him. He 
should, therefore, honor his Saviour by devoutly 
saying his morning and night prayers, frequently 
approaching the Sacraments, hearing the word of 
God, reading good books, and giving the example 
of good christian life. He should satisfy God^s 
Justice by sacrificing his predominant passion, break- 
ing himself of some sinful habit, and fleeing from 
all occasions of sin. He should show himself grate- 
ful to God by making good use of the graces , 



254 THE CHRLSXrAN AT MASS. 

received, and ncTfonninn; works of charity. He 
should show his submission to God by seeking His 
help as b'ght to the mind, ferv(M' to the heart, and 
determination to the will; and by asking of Him 
the special grace of direction and })rotection. 

But as the Christian is well aware that, even with 
his best efforts, he cannot pay God in full; so he 
should recall to mind the consoling truth that, in 
the Mass, of which he is a co-offerer with the Priest, 
Jesus Christ comes to his assistance, and supplies 
his insufficiency. This point of doctrine is not only 
consoling, but also a powerful means to impress the 
Christian that the Sacrifice of the Mass is at one 
time the renewal of the Sacrifice of the cross, 
and the medium instituted by Jesus Christ to dis- 
pense to men the sanctifying and saving fruits of 
Redemption. 

The Christian will become all the more impressed 
by this truth, if he will also devote his mind and 
heart to the consideration of the several sufferings 
of Jesus Christ, and of His subsequent Mysteries, 
as are all represented by the different parts of the 
Mass. 



3 



THE CHRISTIAN AT MASS. 255 

THE CHRISTIAN AT THE CONSECRATION IN THE 
MASS, AND THE PRIEST's COMMUNION. 

Two of these parts, however, should form the 
subject of special consideration ; they are the conse- 
cration and communion. The Christian should look 
forward with holy trepidation, and, yet, loving 
expectation for the solemn moment in which they 
take place in the Mass; for it is at the consecration 
in the Mass, that Jesus Christ descends on the 
Altar to renew the offering of Himself which He 
made once on Calvary to His Heavenly Father, 
and, thereby, offer anew His most precious Blood to 
Him to obtain for us mercy and reconciliation. It 
is through the Priest's Commumon, that the Holy 
Sacrifice of the Mass is consummated; and, in virtue 
of which, Jesus Christ is pleading with the Father 
as our infallible advocate, and is longing to become 
the Guest of our hearts by coming to us through 
Holy Communion. 

We have pointed out the practical manner of 
hearing Mass. The Christian that adopts it, will, 
without fail, leave church loaded with spiritual 
treasures. He, then, is a happy Christian ; for he 



256 THE CHRISTIAN AT MASS. 

has joined Jesus Christ in honoring God, in appeas- 
ing and satisfying God, in thatdving God for past 
benefits, and in i)ropitiating God's Bounty for new 
benefits. He is also a fortunate Christian, for from 
the consideration of the Mysteries of Redemption 
represented in the Mass, he has drawn powerful 
motives to spend his life for Jesus Christ, Who has 
sacrificed His to reconcile him to God, to sanctify 
and save his soul. That the condition of such a 
Christian is truly fortunate, nay, happy, is declared 
by the Priest, when, turning towards the people, he 
blesses them in the name of the Father, and of the 
Son, and of the Holy Ghost. This is a blessing 
that will beget many other blessings here upon 
earth, and be the pledge for the crowning of all 
blessings which shall be given on the last day by 
Jesus Christ when He will say in those most endear- 
ing words : '' Come, ye blessed . . . , possess you the 
Kingdom prepared for you from the foundation of 
the world.'' ' 



'St. Matthew, xxv, 34. 



APPENDIX. 



THE CHRISTIAN AT REQUIEM MASS. 



Ill the preceding Instructions we have considered 
the allegorical meanings of the principal parts of the 
Holy Sacrifice of the Mass, its precious fruits, and 
the practical manner of assisting at it. One thing 
more should be considered by us : it is the Mass 
said in black vestments, called Requiem Mass, or 
Mass for the dead. Let it then be the subject for 
this Instruction. 

WHY SACRED VESTMENTS OF FIVE DIFFERENT 
COLORS ARE USED AT THE ALTAR. 

Before we enter upon the merits of the Mass for 
the dead, said in black vestments, we shall consider 
a few preliminaries of interest. The first thing is 
to know the reason why sacred vestments of five 

17 257 



268 THE CHRLSTIAN AT MASS. 

different colors are used at the Altar. The answer 
is that the Priest is directed by the liturgy of the 
Church in the selection of the color of the vestments 
he has to use from day to day for the celebration of 
the Mass. The object of it is to convey to the Priest 
and to the people the spirit of the Mystery of the 
Lord to be commemorated, or of the feast of the 
Saint about to be celebrated at the Altar. 

The practice of wearing special garments for the 
celebration of liturgical rites, seems to be as ancient 
as Christianity. In fact, from what we gather from 
the Apocalypse, either St. John has represented 
eternal glory under the image of Christian assem- 
blies ; or the primitive Christians have formed their 
assemblies on the model described by St. John. In 
the 1st chapter, 10th verse, he says: ^* I was in the 
spirit on the Lord's day." And in the 13th verse, 
he continues, saying : ^^Aud in the midst of the 
seven gold candlesticks, I saw one like to the Son of 
man, clothed with a garment down to the feet, and 
girt with a golden girdle.'' And in the ivth chap- 
ter, 2nd and 4th verses, he adds : '^ I saw a throne 
set in heaven, and upon the throne one sitting. And 
he that sat, was to the sight like the jasper and the 



THE CHEISTIAN AT MASS. 259 

sardine stone. And round about the throne were 
four and twenty seats : and upon the seats^ four and 
twenty ancients (or priests) sitting, clothed in white 
garments^ and on their heads were crowns of gold.^^ 
We find here the sacerdotal vestments, namely, the 
white garments with girdles and crowns. 

In the Old Law, God had prescribed the form of 
vestments for the high priest and the levites ; and 
these vestments are called holy or sacred.^ He made 
that provision to inspire respect in the people for the 
ceremonies of divine worship, and gravity and piety 
in the priests in their sacred functions. This motive 
is the same for all times, and commends itself even 
more in the New Law than in the Old, 

It is, then, to be observed, that vestments of ivhite 
color are prescribed on feasts of commemoration of a 
mystery of our Blessed Lord, to express joy and 
glory; and, also, on feasts of the Blessed Virgin 
Mary, Confessors, Virgins, and other Saints not 
martyrs, to indicate the candor of their innocence 
and purity. Vestments of red color are prescribed 
for the feast and octave of Pentecost, as a symbol of 
the tongues of fire, in whose form the Holy Ghost 

^ Exod.,^xxviii, 4. 



260 THE CHRISTIAN AT MASS. 

descended upon the A})ostles. Red vestments are 
also to be used on the feast of the Holy Cross, to 
express the shedding of Christ's Blood ; and on the 
feasts of the Apostles and of Holy Martyrs, to con- 
vey the remembrance of the fire of tribulations, 
persecutions and excrnciating torments endured by 
them. Vestments of green color are prescribed for 
those days in which there is no special mystery of the 
Lord to be commemorated, nor feast of a Saint to be 
celebrated ; and are intended to express joy mixed 
with sorrow. Purple vestments are for the days of 
penance, such as the Sundays and ferial days in 
Advent, and in Lent, commencing with Septuagesima 
Sunday; to signify Christian mortification. Finally, 
black vestments are prescribed for the Presanctified 
Mass on Good Friday, and for Requiem Masses; as 
reminders of death. 

THE NUMBER OF MASSES FOR THE DEAD 
IN THE MISSAL. 

The Missal contains four different Masses for the 
dead, namely, tiiat called '^ the Commemoration of 
all the Faithful Departed;'' that for the day of 
death ; that of Anniversary, and that of the Daily. 



THE CHRISTIAN AT MASS. 261 

The first Mass of Requiem is for All Souls' day. 
It is, besides, for deceased Popes, Cardinals and 
Bishops, not only on the day of their death or 
funeral, but also on the allotted days within the 
Month-mind, on it, and on their Anniversary. 

The second Mass of Requiem is for any deceased 
Catholic who had attained the use of reason. It is 
said on the day of his or her death, or funeral, and, 
also, on the third and seventh day after burial and 
on the Month-mind. There is the proviso that on 
the three last designated days different prayers are 
to he used. As to the Mass for a deceased Priest, 
either the first or the second may be selected, but 
special prayers are to be used. 

The third Mass of Requiem, namely the Anni- 
versary, is said on the recurrence of the day in 
which the yearly date of the person's death takes 
place, if permitted by the Rubrics. 

The fourth Mass of Requiem, namely, the Daily, 
is that which can be said on any day of the year, 
that is allowed by the Rubrics ; but, generally, with 
three prayers. 

As to whether a Mass for the dead can be said in 
black vestments, or not ; the people have to consult 



262 THE CHRISTIAN AT MASS. 

their Pastor, and remit themselves to his decision, 
which is grounded on the law of Rubrics. 

MERITS OF THE MASS OF REQUIEM. 

We shall now pass to consider the special merits 
of the Mass of Requiem, or of the Mass for the 
dead in black vestments. As we have already 
remarked, black vestments are used as reminders of 
death. Were it not for the Mass for the dead, said 
in black vestments, the thought of death would be 
but vague and passing, for so many and influential 
are our distractions through home-concerns, business- 
vicissitudes, and social intercourse, that our mind 
easily turns to this life. But when the Christian is 
in Church, and sees the Priest clothed in black 
vestments standing at the Altar to say Mass for the 
dead, the thought of death fills his whole mind, and 
evokes the innermost sentiments of his heart. God 
alone is witness to the great spiritual good that is 
thereby being done within the soul of the Christian 
so affected ! All that we know is that the Holy Ghost 
has said : '' Remember thy last end, and thou shalt 
never sin.'^ ^ How so? Because the thought of 

^EccL, VII, 40. 



THE CHEISTIAN AT MASS. 263 

death leads to that of God's terrible judgment, and 
from it to that of an eternity either of bliss or woe. 
The Christian that seriously considers these eternal 
maxims, will not sin ; for this consideration destroys 
pride, kills envy, cures malice, puts lust to flight, 
annihilates vanity and vainglory, sets up the rule of 
discipline, perfects sanctity, and prepares the soul to 
eternal salvation.^ 

MASS FOR AT.L. SOULS. 

While the Christian is immerged in the whole- 
some thought of death, he notices that the Priest, at 
the foot of the Altar, recites prayers much shorter 
than at the Masses said with vestments of another 
color. What is the reason for that ? It is that, 
through the Priest, the Church, who is a most tender 
mother, is anxious to lend a speedy help to her 
children that have departed from this life. In fact, 
at the Introit of the Mass, instead of blessing him- 
self with the sign of the cross, and reading a Scrip- 
tural passage bearing on the Mystery or feast of the 
day, the Priest makes the sign of the cross over the 

^ See St. Bernard's xith sermon on St. Peter and St. Paul. 



2G4 THK CHRISTIAN AT MASS. 

l)art of the Missal open for present nse, as a sym- 
bol of salvation, and, contemporaneously, appeals 
to God's mercies in behalf of the departed, saying: 
" Grant them eternal rest, O Lord ; and let perpet- 
ual light shine on them." Then, he recites the 
following portion of a psalm : " A hymn becometh 
Thee, O God, in Sion, and a vow shall be paid to 
Thee in Jerusalem. O hear my prayer : all flesh 
shall come to Thee." After this, he repeats the 
former supplication. 

Evidently, this praying for rest to the dead, is 
not intended for the body ; for mother earth grants 
it its own rest till the last day. Hence, the rest 
w^hich is thus prayed for the dead, is only intended 
for the soul. What does this mean, except that, by 
death, it is only the body that dies, but not the soul ? 
Grounded upon this dogma of the immortality of 
the soul, the Church hastens to reach the souls of 
all her departed faithful, which, on account either 
of venial sins not forgiven, or of guilt not atoned 
for, need the application of Christ's merits for their 
admission into the glory of heaven, whereinto 
^* nothing defiled can enter." ^ Wherefore, in the 

^ Wis., VII 25; Apoc, xxi, 27. 



I 



THE CHRISTIAN AT MASS. 265 

Mass on All Souls' day, and also in the Daily Mass 
for the dead, her prayer is : ^^ O God, the Crea- 
tor and Redeemer of all the faithful, give to the 
souls of Thy servants departed the remission of 
their sins : that through the help of pious supplica- 
tions, they may obtain the pardon they have always 
desired." 

The Church does not know which souls are in 
want, but she knows that many are crying out to her 
for help. Hence, her solicitude in offering it to them, 
principally, through Masses of Requiem. She cher- 
ishes the sure hope, nay, faith to reach them with 
the wanted relief. In fact, she manifests this faith 
through the Epistle and the Gospel, specially set 
apart for the Mass. In the Epistle, which is the 
first to the Corinthians, the Apostle says : '' I tell 
you a my^^tery : we shall all rise again ;''^ and in 
the Gospel, Christ says : '' the dead shall hear the 
voice of the Son of God, and they that hear shall 
live.''^ It is not with the ears of the body, for they 
are in the grave with it; but with the ears of the 
soul, that the dead, namely, the departed souls shall 
hear the voice of their deliverance, which Jesus 

^xv, 51. 2 St. John, V, 25. 



266 THE CHRISTIAN AT MASS. 

Christ semis forth from the Altar. This certain 
faith of the Church in the power of the Mass to 
relieve the souls of the faithful departed, is also 
manifested through the sequence Dies iroe^ which is 
recited in the interval between the Epistle and the 
Gospel. This sequence is a master-piece of Chris- 
tian poetry — full of the loftiest sentiments, all carry- 
ing the heart to the sublime reality of Christ^s 
infinite merits intended for the redemption of Chris- 
tian souls. It must be read through with piety to 
discover its precious worth. Its last stanza reveals 
the consoling yearnings of the soul, and its founded 
hope in Jesus Christ ; it is this : '^ O, merciful Lord 
Jesus : grant them rest. Amen.^^ 

THE OFFERTORY. 

The Offertory presents another instance of the 
Church's solicitude to secure for the departed souls 
the wanted rest, namely, their deliverance from 
their place of sufferings, and obtain their admission 
into the eternal joys of heaven. Instead of a verse 
from a psalm indicative of honor and praise to God, 
or conveying a petition for the living ; the Offertory 



THE CHKISTIAN AT MASS. 267 

in the Mass for the dead is an ardent appeal to Jesus 
Christ in their behalf. It is partly couched in the 
following pathos : " Lord Jesus Christy King of 
Glory^ deliver the souls of all the faithful departed 
from the flames ; . . . and let the standard-bearer, 
St. Michael, bring them into the holy light, which 
Thou promisedst of old to Abraham and his pos- 
terity. We offer Thee, O Lord, a sacrifice of praise 
and prayers: accept them in behalf of the souls we 
commemorate this day : and let them pass from 
death to life.'^ 

THE MASS FOR THE DAY OF DEATH, OE BURIAL. 

But great as the charity of the Church is for all 
the faithful departed, as we have seen ; her charity 
is greater towards the soul just departed. She has 
a special Mass for the day of the death, or burial 
of the good Christian. Considering the soul in the 
act of its departure from the body, the Church has 
this first prayer for it : ^^ O God, whose property it 
is always to have mercy and to spare, we humbly 
present our prayers to Thee in behalf of the soul of 
Thy servant N, which Thou hast this day called out 



268 THE CHRISTIAN AT MASS. 

of the world : In'secchino; Thee not to deliver it into 
tlie hands of the enemy, nor to forget it forever; 
but command it to be received by the holy angels, and 
to be carried into paradise; that, as it believed and 
ho{>ed in Thee, it may be delivered from the pains 
of hell, and inherit everlasting life.'^ 

The occasion of a Christian's death is always re- 
garded as commanding heartfelt sympathies for the 
departed soul and for the surviving relatives and 
friends. None better than the Church knows and 
appreciates their condition and need; and, therefore, 
none better than the Church can lend them the 
proper assistance. Without saying anything of what 
she does through the Priest in the house of mourn- 
ing, we know that at the Altar, she offers the sor- 
rows and prayers of the mourners together with the 
Divine Victim to the merciful God to obtain relief 
to the lately departed soul, and the spirit of Chris- 
tian resignation to the sorrowful survivors. Nay, 
more; while, through the Priest in the Mass, she is 
all care for the nesvly departed soul ; she takes 
the liveliest and tenderest interest in those who 
grieve after it; for she entreats God to infnse into 
their sorrowful hearts the spirit of faith concern- 



THE CHRISTIAN AT MASS. 269 

ing the dead. She, first^ does this through the 
Epistle, commencing with the endearing appella- 
tion : "Brethren.''^ By this Epistle, the Apostle 
does not forbid every kind of grief over the dead 
relative or friend, for it is a necessary tribute of 
nature to grieve over the dead ; but he admonishes 
not to grieve as those who have not the faith. Then, 
he holds out consolation by saying that the dead 
relative or friend, is only asleep, and will awake 
through the power of the Sacrifice of the Mass. 

CONSOLATIONS OFFERED TO THOSE WHO GRIEVE 
OVER A DEAD RELATIVE OR FRIEND. 

To make this sentiment of faith more impressive, 
the Church is urged by the charity of Christ to 
imitate His conduct with Martha and Mary in be- 
half of their brother Lazarus. She does this through 
the Priest at the Altar by the reading or singing of 
the Gospel of St. John, in which the pathetic episode 
of Lazarus' resurrection is described as the fruit of 
his sisters' faith in the divine power of Jesus.^ It 
happens now at the Altar as it happened at the two 

^IThes., IV, 12-17. ^^i, 21-28. 



270 THE CHRISTIAN AT MASS. 

mentioned pious ladies' liouse ; as Jesus then and 
there said to Martha : '' Thy brother shall rise 
again ; " and, really, he, shortly after, rose again ; 
so, to those who cause a Mass to be offered for a 
departed good Christian soul, Jesus says from the 
Altar : '' That soul shall rise from Purgatory." Jesus 
raised Lazarus to life after Martha had professed her 
faith in Him, saying : ^^ Yea, Lord, I have believed 
that Thou art Christ the Son of the living God, 
who art come into this world.'' Even so; the faith 
of those who procure a Mass to be said for a de- 
parted good Christian soul, will cause Jesus to raise 
it to the life of glory. 

These are the sentiments of faith which sustain 
the Christian on the occasion that his home has just 
been visited by death. It is with those sentiments, 
that he turns the cause of grief into a source of 
merit to himself, and hastens to give consolation to 
his saddened heart by acts of warm love for the 
departed soul of his dead relative or friend. Hence, 
while the dead body of the beloved member of his 
family is lying in the house, — and when it is carried 
out to the funeral, the Christian's thoughts, desires 
and efforts, are all directed to secure for the departed 



THE CHRISTIAN AT MASS. 271 

soul as much relief as he possibly can. In this, he 
imitates the earnestness of the faith of the Ruler 
mentioned in the Gospel, who hastened to go to 
Jesus and besought Him to restore to life his only 
daughter that had just died.^ For, the Christian 
knows that as Jesus granted the request of the 
grieved father ; so, through the Mass, He grants 
the request asked of Him by the Priest and him. 

But, as the Christian also knows that before rais- 
ing to life the Ruler's daughter, Jesus ordered the 
house of mourning to be cleared of the minstrels 
and the multitude making a rout, because they were 
unbecoming the place where grace was needed and 
expected ; so the Christian will not permit anything 
improper in the house where lies dead any member 
of his family. The Christian knows that among 
improper things are to be reckoned the use of intoxi- 
cating drinks and of flowers. The first speaks 
loudly for condemnation, as utterly unbecoming the 
home of sadness from the fresh loss sustained 
through death. As to the second, namely, the use 
of flowers in the house and at the funeral of a dead 
Catholic, it is pagan practice, and, therefore, an 

^St. Matthew, ix, 18-27. 



272 THE CHRISTIAN AT MASS. 

offence to the Faith, and a mark of perversion of 
Christian sentiment. Flowers are symbols of joy ; 
hence, their use should be restricted to it, for the 
relatives and friends of the dead person are not, 
and cannot be in a mood of joy. On the other 
hand, the departed soul needs prompt help. This 
is all the respect that it wants and cares for. There- 
fore, to be true to the teachings of christian morality, 
the practice of the Christian on the occasion of death 
and funeral, is ^^ no strong drinks'^ and " no flowers." 
Let us now proceed and consider the two remaining 
Masses of Requiem, namely, the *^ Anniversary '^ 
and the ^^ Daily." 

For the recurrence of the Anniversary from the 
death of a good Christian, the Church has also a 
special Mass. Her spirit in the institution of it 
appears in her first prayer, which is : ^^ O God, the 
Lord of mercy, give to the soul of Thy servant 
whose anniversary we commemorate, a place of com- 
fort, a happy rest, and the light of glory." 

The Church fully realizes the void made in the 
family and in the circle of friends by the death of 
the one they loved. Hence, she invites them to 
continue to love the departed relative and friend by 



THE CHRISTIAN AT MASS. 273 

doing in his or her name^ and for his or her sake, what 
he or she would do, if permitted to return to this life. 
From the innate impulse of their hearts, people 
respond to her invitation, — and, therefore, make 
their own the supplications of their dear dead 
relative and friend, and, together with their own 
supplications, kneeling before the Altar, they offer 
them up to God with the Holy Sacrifice of the 
Mass ; that, in consideration of the infinite merits 
of its Divine Victim, Jesus Christ, the departed 
soul may find grace with Him. As a manifestation 
of this founded hope, the Church causes the Priest 
to read the Epistle,^ in which it is recorded that 
Judas Machabee sent twelve thousand drachmas of 
silver to Jerusalem, for sacrifice to be offered for the 
sins of the dead. From which fact, St. Augustine 
argues that if, in the Old Law, the sacrifice of sheep 
was available to departed souls, these must be much 
more benefited by the Sacrifice of the Body of Christ. 
The Gospel of St. John for the Anniversary Mass,^ 
confirms this hope by setting forth the power of 
Jesus Christ of saving all that come to Him. 

^ II Mach., XII, 43-46. « vi, 37-49. 

18 



274 THE CHRISTIAN AT MASS. 



THE DAILY MASS FOR THE DEAD, 
IN BLACK VESTMENTS. 

But the solicitude of the Church is even more 
manifest in the institution of the Daily Mass for 
the Dead, in black vestments. Fully conscious 
from divine revelation/ that bishops and priests are 
ordained for men in the things that appertain to God, 
that they may oifer up gifts and sacrifices for the 
people and for themselves, for bishops and priests 
are also compassed with infirmity, and may sin ; so 
the Church requires that the first prayer in the 
Daily Mass for the Dead, in black vestments, should 
be for the departed souls of the bishops and priests 
that may need relief; and that the second prayer 
should be for the departed soul, or souls, for which 
the Mass is specially offered; and the third prayer 
should be for all the faithful departed. 

By the institution of the Daily Mass for the 
Dead, in black vestments, the Church keeps ever 
present to the mind of the people the necessity of 
leading a good christian life in order to treasure up 
good works to follow their soul beyond the grave, 

'Hebr., v, 1. 



THE CHRISTIAN AT MASS. 275 

and plead for mercy before the judgment seat of 
God. After having reminded the people of this all 
important duty through the Epistle ; the Church 
causes the Priest to read or sing the Gospel of St. 
John,^ and, by it, she reminds them that the Divine 
Victim of the Sacrifice of the Mass, Who, through 
the Consecration, descends on the Altar, is the Bread 
of life, intended for them as a most efficacious means 
to persevere in christian life, and do good works 
worthy of eternal recompense in heaven. 

At the same time, the Church desires to impress 
upon the people that only such souls are in Purga- 
tory, that have departed from this life in state of 
grace ; and that, though they are no longer able to 
sit at the Eucharistic Table, namely, to partake of 
the Holy Eucharist as a Sacrifice by hearing Mass 
and as a Sacrament by receiving it through Holy 
Communion ; yet, they are, like poor Lazarus, lying 
at the Church-door, begging of the living to let 
them, at least, have the crumbs that fall from the 
Altar, namely, the prayers of the living together 
with the application of the Sacrifice of the Mass 
and the Holy Communions offered for them, as 

' Apoc, XIV, 13; vr, 51-55. 



276 THE CHRISTIAN AT MASS. 

means of relief and gaining the coveted admission 
into the joys of heaven. 

With these considerations in onr minds, we can 
better understand and appreciate the innumerable 
testimonies of Saints on the precious benefits of the 
Mass for departed souls. Thus, when dying, and 
in the presence of friends, St. Monica said to her 
son, the great St. Augustine : " Put my body any- 
where, and be not concerned about it ; but I beg 
thee, remember me at the Altar of the Lord, where- 
soever thou mayst be : ^^ a request with which he 
most religiously complied for thirty years. And, St. 
Gregory says: "A Mass devoutly heard, relieves 
the souls of the faithful departed, and remits their 
sins.^^ And, St. Jerome says : ^^ For every Mass 
devoutly celebrated, many souls leave Purgatory; 
and, while the Priest is saying Mass, the souls, for 
whom the Mass is being said, suffer no pains. 

Animated by these consoling sentiments, the 
Christian cannot but highly value the Mass for the 
Dead, in black vestments ; — avail himself of every 
opportunity to cause Masses to be offered up for his 
deceased relatives and friends ; and endeavor to 
often assist at a Requiem Mass, and, thereby, act as 



THE CHRISTIAN AT MASS. 277 

a co-saviour of their souls. Hence^ the Christian 
loves to join the Priest in every part of the Mass ; 
and, *^at the Consecration/^ recommend the de- 
parted soul, or souls, to the clemency of Jesus 
really present, — reiterate his supplications to Him 
at ^Hhe Memento for the Dead,^^ — say thrice with 
the Priest ^^Lamb of God, who takest away the 
sins of the world, grant them rest — rest everlast- 
ing,'^ and, finally, say, with him, the liturgical verse 
Requiescant in pace — ^^May they rest in peace:'' 
that is, may the soul for which the Mass was specially 
offered, and may, also, all the souls in Purgatory, 
for whose general benefit the same Mass was like- 
wise intended, rest in peace. To this desire of true 
charity, the Christian cannot but give the hearty re- 
sponse — ^^Amen." This is such a precious response, 
that it produces a thrill of sweet consolation through 
his heart, and causes him to imagine that he hears 
it echoing in heaven as a manifestation of glorious 
joy from the blessed souls of the departed faithful 
just delivered from Purgatory, and as an omen of 
the bliss of comfort and an abundance of other graces 
to him still living on earth. 



6X 



